Rev 5, 1-5 The root of David open the scroll with its seals

Revelation 5

(Rev 5, 1-5) The root of David open the scroll with its seals

[1] I saw a scroll in the right hand of the one who sat on the throne. It had writing on both sides and was sealed with seven seals. [2] Then I saw a mighty angel who proclaimed in a loud voice, "Who is worthy to open the scroll and break its seals?" [3] But no one in heaven or on earth or under the earth was able to open the scroll or to examine it. [4] I shed many tears because no one was found worthy to open the scroll or to examine it. [5] One of the elders said to me, "Do not weep. The lion of the tribe of Judah, the root of David, has triumphed, enabling him to open the scroll with its seven seals."

(CCC 662) "And I, when I am lifted up from the earth, will draw all men to myself" (Jn 12:32). The lifting up of Jesus on the cross signifies and announces his lifting up by his Ascension into heaven, and indeed begins it. Jesus Christ, the one priest of the new and eternal Covenant, "entered, not into a sanctuary made by human hands… But into heaven itself, now to appear in the presence of God on our behalf" (Heb 9:24). There Christ permanently exercises his priesthood, for he "always lives to make intercession" for "those who draw near to God through him" (Heb 7:25). As "high priest of the good things to come" he is the centre and the principal actor of the liturgy that honours the Father in heaven (Heb 9:11; cf. Rev 4:6-11).

Rev 4, 7-11 Who was, and who is, and who is to come

(Rev 4, 7-11) Who was, and who is, and who is to come

[7] The first creature resembled a lion, the second was like a calf, the third had a face like that of a human being, and the fourth looked like an eagle in flight. [8] The four living creatures, each of them with six wings, were covered with eyes inside and out. Day and night they do not stop exclaiming: "Holy, holy, holy is the Lord God almighty, who was, and who is, and who is to come." [9] Whenever the living creatures give glory and honor and thanks to the one who sits on the throne, who lives forever and ever, [10] the twenty-four elders fall down before the one who sits on the throne and worship him, who lives forever and ever. They throw down their crowns before the throne, exclaiming: [11] "Worthy are you, Lord our God, to receive glory and honor and power, for you created all things; because of your will they came to be and were created."

(CCC 2642) The Revelation of "what must soon take place," the Apocalypse, is borne along by the songs of the heavenly liturgy (Cf. Rev 4:8-11; 5:9-14; 7:10-12) but also by the intercession of the "witnesses" (martyrs) (Rev 6:10). The prophets and the saints, all those who were slain on earth for their witness to Jesus, the vast throng of those who, having come through the great tribulation, have gone before us into the Kingdom, all sing the praise and glory of him who sits on the throne, and of the Lamb (Cf. Rev 18:24; 19:1-8). In communion with them, the Church on earth also sings these songs with faith in the midst of trial. By means of petition and intercession, faith hopes against all hope and gives thanks to the "Father of lights," from whom "every perfect gift" comes down (Jas 1:17). Thus faith is pure praise. (CCC 2855) The final doxology, "For the kingdom, the power and the glory are yours, now and forever," takes up again, by inclusion, the first three petitions to our Father: the glorification of his name, the coming of his reign, and the power of his saving will. But these prayers are now proclaimed as adoration and thanksgiving, as in the liturgy of heaven (Cf. Rev 1:6; 4:11; 5:13). The ruler of this world has mendaciously attributed to himself the three titles of kingship, power, and glory (Cf. Lk 4:5-6). Christ, the Lord, restores them to his Father and our Father, until he hands over the kingdom to him when the mystery of salvation will be brought to its completion and God will be all in all (1 Cor 15:24-28). (CCC 295) We believe that God created the world according to his wisdom (Cf. Wis 9:9). It is not the product of any necessity whatever, nor of blind fate or chance. We believe that it proceeds from God's free will; he wanted to make his creatures share in his being, wisdom and goodness: "For you created all things, and by your will they existed and were created" (Rev 4:11). Therefore the Psalmist exclaims: "O LORD, how manifold are your works! In wisdom you have made them all"; and "The LORD is good to all, and his compassion is over all that he has made" (Pss 104:24; 145:9).

Rev 4, 1-6 I had a vision of an open door to heaven

Revelation 4

(Rev 4, 1-6) I had a vision of an open door to heaven

[1] After this I had a vision of an open door to heaven, and I heard the trumpetlike voice that had spoken to me before, saying, "Come up here and I will show you what must happen afterwards." [2] At once I was caught up in spirit. A throne was there in heaven, and on the throne sat [3] one whose appearance sparkled like jasper and carnelian. Around the throne was a halo as brilliant as an emerald. [4] Surrounding the throne I saw twenty-four other thrones on which twenty-four elders sat, dressed in white garments and with gold crowns on their heads. [5] From the throne came flashes of lightning, rumblings, and peals of thunder. Seven flaming torches burned in front of the throne, which are the seven spirits of God. [6] In front of the throne was something that resembled a sea of glass like crystal. In the center and around the throne, there were four living creatures covered with eyes in front and in back.

(CCC 1139) It is in this eternal liturgy that the Spirit and the Church enable us to participate whenever we celebrate the mystery of salvation in the sacraments. (CCC 1137) The book of Revelation of St. John, read in the Church's liturgy, first reveals to us, "A throne stood in heaven, with one seated on the throne": "the Lord God" (Rev 4:2, 8; Isa 6:1; cf. Ezek 1:26-28). It then shows the Lamb, "standing, as though it had been slain": Christ crucified and risen, the one high priest of the true sanctuary, the same one "who offers and is offered, who gives and is given" (Rev 5:6; Liturgy of St. John Chrysostom, Anaphora; cf. Jn 1:29; Heb 4:14-15; 10:19-2). Finally it presents "the river of the water of life… Flowing from the throne of God and of the Lamb," one of most beautiful symbols of the Holy Spirit (Rev 22:1; cf. 21:6; Jn 4:10-14). (CCC 1138) "Recapitulated in Christ," these are the ones who take part in the service of the praise of God and the fulfillment of his plan: the heavenly powers, all creation (the four living beings), the servants of the Old and New Covenants (the twenty-four elders), the new People of God (the one hundred and forty-four thousand) (Cf. Rev 4- 5; 7:1-8; 14:1; Isa 6:2-3), especially the martyrs "slain for the word of God," and the all-holy Mother of God (the Woman), the Bride of the Lamb (Rev 6:9-11; Rev 21:9; cf. 12), and finally "a great multitude which no one could number, from every nation, from all tribes, and peoples and tongues" (Rev 7:9). (CCC 663) Henceforth Christ is seated at the right hand of the Father: "By 'the Father's right hand' we understand the glory and honour of divinity, where he who exists as Son of God before all ages, indeed as God, of one being with the Father, is seated bodily after he became incarnate and his flesh was glorified" (St. John Damascene, De fide orth. 4, 2: PG 94, 1104C). (CCC 664) Being seated at the Father's right hand signifies the inauguration of the Messiah's kingdom, the fulfilment of the prophet Daniel's vision concerning the Son of man: "To him was given dominion and glory and kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed" (Dan 7:14). After this event the apostles became witnesses of the "kingdom [that] will have no end" (Nicene Creed).

Rev 3, 19-22 The victor will sit with me on my throne

(Rev 3, 19-22) The victor will sit with me on my throne
[19] Those whom I love, I reprove and chastise. Be earnest, therefore, and repent. [20] "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, (then) I will enter his house and dine with him, and he with me. [21] I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne." [22] "Whoever has ears ought to hear what the Spirit says to the churches."

(CCC 2093) Faith in God's love encompasses the call and the obligation to respond with sincere love to divine charity. The first commandment enjoins us to love God above everything and all creatures for him and because of him (Cf. Deut 6:4-5). (CCC 2128) Agnosticism can sometimes include a certain search for God, but it can equally express indifferentism, a flight from the ultimate question of existence, and a sluggish moral conscience. Agnosticism is all too often equivalent to practical atheism. (CCC 1635) According to the law in force in the Latin Church, a mixed marriage needs for liceity the express permission of ecclesiastical authority (Cf. CIC, can. 1124). In case of disparity of cult an express dispensation from this impediment is required for the validity of the marriage (Cf. CIC, can. 1086). This permission or dispensation presupposes that both parties know and do not exclude the essential ends and properties of marriage; and furthermore that the Catholic party confirms the obligations, which have been made known to the non-Catholic party, of preserving his or her own faith and ensuring the baptism and education of the children in the Catholic Church (cf. CIC, can. 1125). (CCC 1536) Holy Orders is the sacrament through which the mission entrusted by Christ to his apostles continues to be exercised in the Church until the end of time: thus it is the sacrament of apostolic ministry. It includes three degrees: episcopate, presbyterate, and diaconate.

Rev 3, 14-18 You are neither cold nor hot

(Rev 3, 14-18) You are neither cold nor hot

[14] "To the angel of the church in Laodicea, write this: " 'The Amen, the faithful and true witness, the source of God's creation, says this: [15] "I know your works; I know that you are neither cold nor hot. I wish you were either cold or hot. [16] So, because you are lukewarm, neither hot nor cold, I will spit you out of my mouth. [17] For you say, 'I am rich and affluent and have no need of anything,' and yet do not realize that you are wretched, pitiable, poor, blind, and naked. [18] I advise you to buy from me gold refined by fire so that you may be rich, and white garments to put on so that your shameful nakedness may not be exposed, and buy ointment to smear on your eyes so that you may see.

(CCC 1965) The New Law or the Law of the Gospel is the perfection here on earth of the divine law, natural and revealed. It is the work of Christ and is expressed particularly in the Sermon on the Mount. It is also the work of the Holy Spirit and through him it becomes the interior law of charity: "I will establish a New Covenant with the house of Israel…. I will put my laws into their minds, and write them on their hearts, and I will be their God, and they shall be my people" (Heb 8:8, 10; cf. Jer 31:31-34). (CCC 2094) One can sin against God's love in various ways: - indifference neglects or refuses to reflect on divine charity; it fails to consider its prevenient goodness and denies its power. - ingratitude fails or refuses to acknowledge divine charity and to return him love for love. - lukewarmness is hesitation or negligence in responding to divine love; it can imply refusal to give oneself over to the prompting of charity. - acedia or spiritual sloth goes so far as to refuse the joy that comes from God and to be repelled by divine goodness. - hatred of God comes from pride. It is contrary to love of God, whose goodness it denies, and whom it presumes to curse as the one who forbids sins and inflicts punishments. (CCC 1634) Difference of confession between the spouses does not constitute an insurmountable obstacle for marriage, when they succeed in placing in common what they have received from their respective communities, and learn from each other the way in which each lives in fidelity to Christ. But the difficulties of mixed marriages must not be underestimated. They arise from the fact that the separation of Christians has not yet been overcome. The spouses risk experiencing the tragedy of Christian disunity even in the heart of their own home. Disparity of cult can further aggravate these difficulties. Differences about faith and the very notion of marriage, but also different religious mentalities, can become sources of tension in marriage, especially as regards the education of children. The temptation to religious indifference can then arise.

Rev 3, 7-13 You have kept my message of endurance

(Rev 3, 7-13) You have kept my message of endurance
[7] "To the angel of the church in Philadelphia, write this: " 'The holy one, the true, who holds the key of David, who opens and no one shall close, who closes and no one shall open, says this: [8] " '"I know your works (behold, I have left an open door before you, which no one can close). You have limited strength, and yet you have kept my word and have not denied my name. [9] Behold, I will make those of the assembly of Satan who claim to be Jews and are not, but are lying, behold I will make them come and fall prostrate at your feet, and they will realize that I love you. [10] Because you have kept my message of endurance, I will keep you safe in the time of trial that is going to come to the whole world to test the inhabitants of the earth. [11] I am coming quickly. Hold fast to what you have, so that no one may take your crown. [12] " '"The victor I will make into a pillar in the temple of my God, and he will never leave it again. On him I will inscribe the name of my God and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, as well as my new name. [13] " '"Whoever has ears ought to hear what the Spirit says to the churches."'

(CCC 2848) "Lead us not into temptation" implies a decision of the heart: "For where your treasure is, there will your heart be also.... No one can serve two masters" (Mt 6:21, 24). "If we live by the Spirit, let us also walk by the Spirit" (Gal 5:25). In this assent to the Holy Spirit the Father gives us strength. "No testing has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, so that you may be able to endure it" (1 Cor 10:13). (CCC 2849) Such a battle and such a victory become possible only through prayer. It is by his prayer that Jesus vanquishes the tempter, both at the outset of his public mission and in the ultimate struggle of his agony (Cf. Mt 4:1-11; 26:36-44). In this petition to our heavenly Father, Christ unites us to his battle and his agony. He urges us to vigilance of the heart in communion with his own. Vigilance is "custody of the heart," and Jesus prayed for us to the Father: "Keep them in your name" (Jn 17:11; Cf. Mk 13:9, 23, 33-37; 14:38; Lk 12:35-40). The Holy Spirit constantly seeks to awaken us to keep watch (Cf. 1 Cor 16:13; Col 4:2; 1 Thess 5:6; 1 Pet 5:8). Finally, this petition takes on all its dramatic meaning in relation to the last temptation of our earthly battle; it asks for final perseverance. "Lo, I am coming like a thief! Blessed is he who is awake" (Rev 16:15). (CCC 2847) The Holy Spirit makes us discern between trials, which are necessary for the growth of the inner man (Cf. Lk. 8:13-15; Acts 14:22; Rom 5:3-5; 2 Tim 3:12), and temptation, which leads to sin and death (Cf. Jas 1:14-15). We must also discern between being tempted and consenting to temptation. Finally, discernment unmasks the lie of temptation, whose object appears to be good, a "delight to the eyes" and desirable (Cf. Gen 3:6), when in reality its fruit is death. God does not want to impose the good, but wants free beings.... There is a certain usefulness to temptation. No one but God knows what our soul has received from him, not even we ourselves. But temptation reveals it in order to teach us to know ourselves, and in this way we discover our evil inclinations and are obliged to give thanks for the goods that temptation has revealed to us (Origen, De orat. 29 PG 11, 544CD).

Rev 3, 1-6 I have not found your works complete

Revelation 3

(Rev 3, 1-6) I have not found your works complete

[1] "To the angel of the church in Sardis, write this:" The one who has the seven spirits of God and the seven stars says this: "I know your works, that you have the reputation of being alive, but you are dead. [2] Be watchful and strengthen what is left, which is going to die, for I have not found your works complete in the sight of my God. [3] Remember then how you accepted and heard; keep it, and repent. If you are not watchful, I will come like a thief, and you will never know at what hour I will come upon you. [4] However, you have a few people in Sardis who have not soiled their garments; they will walk with me dressed in white, because they are worthy." [5] "The victor will thus be dressed in white, and I will never erase his name from the book of life but will acknowledge his name in the presence of my Father and of his angels." [6] "Whoever has ears ought to hear what the Spirit says to the churches."

(CCC 1709) He who believes in Christ becomes a son of God. This filial adoption transforms him by giving him the ability to follow the example of Christ. It makes him capable of acting rightly and doing good. In union with his Savior, the disciple attains the perfection of charity which is holiness. Having matured in grace, the moral life blossoms into eternal life in the glory of heaven. (CCC 825) "The Church on earth is endowed already with a sanctity that is real though imperfect" (LG 48 § 3). In her members perfect holiness is something yet to be acquired: "Strengthened by so many and such great means of salvation, all the faithful, whatever their condition or state - though each in his own way - are called by the Lord to that perfection of sanctity by which the Father himself is perfect" (LG 11 § 3). (CCC 2013) "All Christians in any state or walk of life are called to the fullness of Christian life and to the perfection of charity" (LG 40 § 2). All are called to holiness: "Be perfect, as your heavenly Father is perfect" (Mt 5:48). In order to reach this perfection the faithful should use the strength dealt out to them by Christ's gift, so that… doing the will of the Father in everything, they may wholeheartedly devote themselves to the glory of God and to the service of their neighbor. Thus the holiness of the People of God will grow in fruitful abundance, as is clearly shown in the history of the Church through the lives of so many saints (LG 40 § 2). (CCC 2028) "All Christians… are called to the fullness of Christian life and to the perfection of charity" (LG 40 § 2). "Christian perfection has but one limit, that of having none" (St. Gregory of Nyssa, De vita Mos.: PG 44, 300D).