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Show 260: The General Judgement · The Uncensored Catholic

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Speaker 1: The Fish of All. Welcome to this week's show. We
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will continue our discussion of the end times. Last week
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we began discussing the Resurrection of the dead, and I
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think we will be continuing with part two of that
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section of the book today, And since it tends to
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be rather long, I'm going to just go ahead and
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jump right in to a couple of questions and answers
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from radio replies. You may remember the question from last
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week really dislikes, disbelieves, hates the idea that there's a hell,
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And of course, well we all should, but you know,
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it's a God given to us reality that there is,
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and it's kind of it's very interesting to listen to
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read him. Listen to the conversation of him going back
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and forth to the priests. He says, is any person
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so bad as to deserve eternal punishment? And the pres
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answer yes. The man who deliberately and finally despises and
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reject the infinite love of God deserves to be deprived
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of it forever. He asks, surely he did some virtuous actions,
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are they to be of no avail? And they answer
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they would have counted for very much had the man wished.
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But if He subsequently commits mortal sin and dies without repenting.
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He forfeits any benefits of previous virtue. Refraining from adultery
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on Friday has no excuse for the commission of murder
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on Saturday. A person says, you damn people whose wills
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are so weak they cannot avoid sin, And the priest's answer,
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none but the deliberately none. Let me try again, none
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but deliberately willed and unrepentant. Mortal sin meets with the
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eternal punishment. If inherent weakness is so great as to
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destroy real responsibility, God would not accuse the man of
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mortal sin. But such is not the case with the
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normal man. The normal man is able to refuse to
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consent to the will of evil inclination and suggestions. Some
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people are only too ready to call their own cow
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cowardice inherent weakness. They could have refused sin, but shows
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sin and afterwards fell back on the lame excuse of
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weak moments. Person says, however bad, however bad people may be,
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I think it is against right ideas of God to
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speak of his punishing anyone forever. And they answer, then,
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what are you going to do with satan? He is
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a creature of God, even as we is he going
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to reform? Will he ever come out of the eternal
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fire prepared for the devil at his angels? No, and
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granting the fact that God is punishing one of his
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creatures like that, responsible human souls can certainly meet with
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the same fate. I do not like the thought of
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anyone suffering in hell any more than you do, but
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that will not make me deny the existence of Hell.
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Hundreds of things we do not like or fects. Person
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asks how can you reconcile hell with God's love, justice
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and mercy? And he answers if I could not, But
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that would but prove something wrong with my own ideas
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on the subject. For it is certain that God is loving,
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just and merciful, and he has revealed that there is
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a hell, so the ideas cannot be repugnant. However, God's love, justice,
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and mercy demand that there be a hell. His love
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demands a hell, for the more he loves goodness, the
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more he must hate sin. To the man who says
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that God loves too much to send a man to Hell,
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I reply simply that he sends no men there. Men
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go there, and God has loved too much not to
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let them go there if they scorn, reject, and throw
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God's love back in his face again. His justice demands
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that if a man dies rejecting an infinite goodness, he
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should endure a penalty of never ending nature. If there
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were no eternal punishment, a man could cry to God,
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you say, thou shalt not. I say, I shall do
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your worst. You cannot punish me forever. What care I
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for your commandments? For yourself? You must either make me
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happy in the end or annihilate me when I shall
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have escaped your power. It is impossible for the drama
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of iniquity to end like that. That would not be justice.
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And as for God's mercy already, it is a mercy
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that man has the thought of hell as an emergency
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break to stop him from rushing headlong and device. The
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truth that there is a hell has mercifully saved many
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a soul from a life of blasphemy and sin, and
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still more often from death in a state of sin.
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And remember that God's mercy is offered to every man
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over and over again during life. Mercy has asked for,
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not forced upon people. Some men who are allowed us
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in their protests against God's injustice would be the first
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to complain if God forced anything on them, even in
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his mercy. But men cannot have God's mercy and reject
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one at the same time and object it at Let
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me try that again and reject it at one and
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the same time, there we go. Person says, But Christ,
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who came as the revelation of God, was so kind
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and gentle. And they answered that intensifies the force of
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the arguments for hell. Only a grim reality could have
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forced him to speak as he did. He taught heaven
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and hell equally. You cannot have heaven because you like it,
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and reject hell because and reject Hell with the same
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authority because you did not like it. Think of his
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passion and death, that there were no hell to save
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us from it. If all we had to, if we
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all had to go to heaven, whether he was crucified
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or not, then his sufferings and death were foolish. Men
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wish to abolish hell, But is there is but one
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way to do so? Let each man abolish his own
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hell by repenting of his sins and endeavoring to serve God.
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And I need a sip of water. I'm getting tongue
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to tight again. Finally, the person asks or he states,
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you make Christ cruel and the presanswors I do not
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do punishment for not doing as Christ's commands? Is justice
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not cruelty. Parents know that it is not cruelty to
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inflect reasonable and deserved punishment upon children who are rebellious.
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And God has more right to your obedience than any
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parents to the obedience of their children. It is a
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blame worthy weakness in parents that they allow their children
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to do just as they please with no fear of
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the consequences. And God is not so foolish as to
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give serious laws to his rational creatures on the understanding
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that nothing will happen if they break them. But there
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is no need to endure the extreme penalty. Keep the
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laws and you will be safe. All right, we'll pause there.
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There is going to be a whole lot more talking
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about Hell and purgatory. So you know what, if I
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do three no, if I do four more questions and answers,
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I wrap up Hell and we can start on purgatory
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next week. Let's do that. Okay, it's gonna be a
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little bit. Four more questions, you know that's best? Fine,
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says your hell is full of non Catholics who commit
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grave sin and do not know how to make an
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act of perfect contrition. And they answered, we do not
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know how far they understand the gravity of sin. As
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for the act of contrition, you are leaving out the
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greatest factor of all, and that's God's grace. In a flash,
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God can enlighten the mind and move the will to
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a purely interior act of contrition of which the onlookers
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know nothing, and God alone knows how many are saved. Yeah,
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that's interesting. I had a fairly interesting discussion recently about Tritullian,
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and you know, he's one of the greatest writers, theologians
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and apologists of the Catholic Church in the early centuries
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and apparently became considered a heretic. Was persuaded by the
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Montanist heresy that essentially says that the three persons of
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the Trinity are not co equal, but that the Son
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and the Holy Spirit or subservient to the Father. It's
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a little more complicated than that, but it's a fairly
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decent summation. And you know, this has led to a
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lot of confusion. I mean, the Trinity is supposedly still
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the main objection of the Orthodox schism. Really, I just
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think they don't like the authority the pope. I mean,
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you can't really find many Orthodox that are willing to
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fight to the death on the nature of the Trinity.
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I mean, and most of them don't even understand what
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they're talking about. It's not like that's the real issue really.
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But anyway, others say that Tertullian did not buy a heretic.
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He may have repented at the end, and here's a
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perfect example of nobody really knows for sure. You know,
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he could have repentant on his deathbed. He could have
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confessed to a priest who would be under the seal
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of confession. And I'm able to say that, yes, Tertullian,
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you know, repentant on his deathbed of this heresy. Or
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it could be that his writings were misunderstood by some
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and he was never truly full on heretic. I have
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no idea, but it was interesting to read through some
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of the history and say, yeah, he was, you know,
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total heretic at the end of his life, after living
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you know, an incredible life, as you know, the greatest
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of the early Catholic writers. And others say, no, he
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didn't die a heretic, he you know, saw the error
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of Montanism at the end, or had a mistaken idea
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about something. Who knows, I have no idea. It's like
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some of the person was saying to me that, you know,
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arch heretics are in hell and we shouldn't pray for them,
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and I said, well, yeah, okay, but how do you
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know what happened in the last minutes of their life?
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You know, how do you know? You don't know? I mean,
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so unless you know the Church has actually declared someone
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to be in hell, which church doesn't really often do that,
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I mean, very, very rarely, let's put it that way.
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I mean, the excommunication is one thing, but absolutely being
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in hell or Brandon an arch heretic. Still, we don't
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know what happened in the last few minutes of their lives.
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So I don't think I mean, you know, the church
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also teachers said all prayers for the dead, even if
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the person is in hell and can't benefit from a prayer,
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that's transferred to somebody else who's in purgatory who can benefit.
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So I don't think it's wrong to pray for anybody.
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That's my opinion. The other person said they had a
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degree from a Catholic university and they disagreed with me.
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That happens a lot. But you know, just what can
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I say? If the Church officially teaches a position ex Cathedral,
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ex Cathera or whatever. The pope along with the bishops
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and cardinals and all that, and says, this is a
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ficial doctrine. You have to accept it, whether I understand
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or like it or not. I accept it on matters
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that are a little less clear. You know, I don't
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draw conclusions based on my own opinions. That's just me.
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Maybe I'm strange that way. So he says, if you
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believe in Christianity, you must believe there are infinitely more
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people in Hell than in heaven. And the priest's answers,
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I have not to believe that, and I do not
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believe it. Yet I believe in Christianity. Why should you,
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a non Christian prescribe for me what I have to believe.
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You might at least leave that to Christians. That's a
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good point. Versus says, how many souls are lost acord
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to the Catholic Church, and he answers the priest answers.
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Various theologians have expressed various opinions. But these are merely
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private opinions. The Catholic Church has no official teaching on
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the subject, nor has any definite information been revealed to
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men by God. The one thing certain is that men
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can be saved and men can be lost, and that
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unrepentant moral sin is the factor that is enough for
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all practical purposes. And finally, the person who is world
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cut it off. He says, are Judas and Adam in hill?
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And the priest answers, as I was just explaining. It
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has never been revealed that any particular soul is in hell.
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Christ said of Judas, better for him had he never
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been born. That does not look too hopeful in his case,
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For no matter what a man has to endure, if
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he attains eternal happiness in the end, is much better
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that he had been born. However, even of Judas, no
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man has absolute certainty. The question can be solved only
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by God. It is practically certain that Adam is in
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heaven and not in hell. The scripture says, Wisdom preserved
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him that was first formed by God, the father of
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the world, and brought him out of his sin. Wisdom
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ten II. Adam was the type of the second atom Christ,
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and it is to be expected that Christ the second
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Adam would see to it that the first anim was
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fully liberated from Satan. The Greek church from very ancient
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times to celebrate the feast of Adam and Eve. All right,
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that does actually in our discussion on hell. So now
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we can get into purgatory, and well, what a wonderful
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doctrine purgatory is. I think you're going to find it
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really enlightening to hear the questions and answers, and when
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you are questioned by Protestants, you'll be able to fend
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the doctrine purgatory or explain it to somebody who's Catholic
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who doesn't really understand it, and believe you me. But
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there are many things that even those who were you
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born and raised Catholic, as they say, fully catechized, Catholic
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school for whatever, kindergarten through high school and then college,
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get very very very wrong. One should never say they
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know everything. If I've got a Catechism and I can
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pick up and quote for it, I'll tell you I
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know this to be true. If I've got you know
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anything along those lines official church teaching and doctrine. My
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own opinions of the Bible. Of a Bible verse are
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of no regard whatsoever should not be regarded if they
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are in any way disagree with what the Church says
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that verse means. Because Jesus gave to his authority, that
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gave his authority to the Church. Individual interpretation is absolutely
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forbidden by the Bible, So always keep that in mind.
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Leave sipple water here and then we'll dive into the
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end times. Try to get very ominous when I'd say that, No, seriously,
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it's actually very encouraging work the end of this present
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world in the Mystery of the Life for the world
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to come. Feather Armagnann's book written in eighteen eighties, eighteen Nights,
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absolutely fascinating, absolutely encouraging and uplifting, even though it's dealing
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with some of the most serious of all subvics. So
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we talked about the resurrection, and he's continuing with the
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resurrection accomplished. The immediate consequence is the judgment, which will
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take place without delay. It is impossible to imagine the
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innumerable members of the human family made up the long
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line of generations massed together over the confined space and
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the surface of the Earth, trying to recognize the traces
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of places where they once dwelt and again reduced to
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sprinkling them with the sweat of their brow and wrangling
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over the ownership of the land. It is evident that mankind,
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once resurrected, will enter upon another mode of existence, and
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that divine goodness is bound to open up new abodes,
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new habitations. These habitations will be of different kinds, according
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to the merits or demerits of each person. The just
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will enter the imperiod heaven, and the dam will fill
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up well that part of the pages caught up. We're
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going to assume the dam are going to Hell, as
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we were discott to see. It is pointless for a
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few those godless men who deny this supreme manifestation of
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justice and solemn climax of human deathtin The general judgment
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is a certain fact announced by the prophets. It is
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the truth which Christ constantly stresses, the truth ratified by
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reason and consonant with the law of conscience and every
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idea of equity in Holy Scripture. Each time that the
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judgment is spoken of without any qualification, and each time
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that this day of judgment is designated by the words
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as I said, I am avoiding reading what's in Latin,
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because my pronunciation is not great. I don't want to
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confuse people by saying the wrong thing. So so these
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expressions must be understood as referring to the general judgment
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which will take place at the end of times. Thus
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it is written, Behold, I say unto you, it shall
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be more tolerable for tire insight in the day of
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judgment than for you. It shall be more tolerable for
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the land of Sodom in the day of judgment than
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for thee. The day of the Lord shall so come
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as a thief in the night. We beseech you, brethren,
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says Saint Paul, that you be not easily moved, as
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if the day of the Lord wear was at hand.
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Profits are full of similar words. The great day of
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the Lord is nearest, says the prophet Sophinias. I guess
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that day is a day of wrath. Oh, golly, go out,
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I'm sinking down on my ch heir, Okay, hold on here,
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pull myself back out. There we go. That day is
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a day of wrath, a day of tribulation and distress,
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a day of calamity and misery, a day of darkness,
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and obscurity, a day of clouds and whirlwinds, a day
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of the trumpet and alarm. Christ spoke more explicitly in
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Saint Matthew chapter thirteen, Suffer both the wheat and the
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cockwele to grow, And in the time at the harvest,
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I will say to the reapers, gather up the first
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cockles and bind it into bundles to burn. But the
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wheak gathered ye into my barn. Elsewhere, in the same Gospel,
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chapter thirteen, verse forty seven, he says, the Kingdom of
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Heaven is like a net cast in the sea and
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gathering together of all kinds of fishes, which when it
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was filled, they drew out, And sitting by the shore,
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they chose out the good into the vessels, but the
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bad they cast forth. So it shall be the end
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of the world. The angels shall go out and shall
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separate the wicked from among the just, and shall cast
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them in the furnace of fire. There shall be weeping
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and gnashing of teeth. Have you understood all these things?
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They say unto him. Yes. Let us add to these
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texts from scripture the testimony of Saint Thomas, who gives
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us three theological reasons for the opportuneness and propriety of
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a universal judgment. The first of these reasons consists in
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the fact that the works of man, whether they are
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good or bad, are not always isolated transitory x More often,
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especially in the case of the leaders of nations and
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those who are invested with public authority, they continue to
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subsist after they are concluded, either in the memory of
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other men or in public acclaim, as a result of
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the consequence they have had they had and the scandal
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they have caused. Think about Okay, Martin Luther, when he
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broke away from the church and started Protestism. We're now
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five hundred years into people following his lead, right, so
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obviously he's going to have to be judged for that. Thus,
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at first sight, a particular secret crime seems to be
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only a private personal deed, but it becomes social on
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account if its effects. Certainly, it is of faith that
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there is a particular judgment, and that every man, at
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the instant of his soul's departure from the body, appears
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before the tribunal of God to hear his eternal sentence pronounced.
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Yet this judgment cannot suffice, and it is essential that
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it should be followed by another public judgment, in which
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God will not examine the actions in isolation and taken
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to themselves, but will examine them and their effects upon
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other men, and the good or evil deriving from them,
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for families and peoples, in a word, and the consequences
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which they have produced and which those who perpetrated them
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ought to have foreseen. The second reason given by the
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angelic doctor for this manifestation relates to the false judgments
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and mistaken appraisals of human opinion. Most men, even the
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wisest and most enlightened, are easily outwitted and deceived by others.
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They do not discern the innermost depths of the soul.
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They cannot reach what a secret and interior in them. Hence,
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it happens that they generally form air of judgments on appearances,
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on what is visible and exterior. Again, it follows that
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good men are often treated with undeserved severity, and they
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are unappreciated and injured in their reputation. On the other hand,
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the wickedness of a large number of men remains unknown.
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They are everywhere, They everywhere enjoy public esteem and trust,
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and the world accords them that consideration and praise which
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is due to the just alone. So a judgment is
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necessary which exposes every pretense on masks, all hypocrisy, and
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lays bare hidden ruses and all falts and base virtues.
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This judgment, Saint John tells us, will not take place
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according to the flesh, nor according to that which the
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eyes see and the ears. Here it will be accompanied
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in the dazzling splendor of the light of God, and
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the discernment of all intentions and all desires, the full
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intuition of the most secret and mysterious recesses of the heart. Lastly,
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a third reason given by Saint Thomas is that God
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governs men by means adapted to the circumstances of their nature,
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and will judge them according to the promises he made
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them and the hopes which He aroused in them, whether
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rewarding or punishing them. He owes it to his wisdom
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to keep to the laws and the limits of distributive
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justice such as He has fixed them in this life. Now,
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Saint Paul himself calls the present life a course, a race,
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and arena. He portrays man as a traveler on this earth,
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under the figure of a soldier or athlete, rushing after
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his crown. He holds forth before us the prospect of
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eternal life, which he calls by the name of Palm trophy,
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Crown of Justice, crown of life and glory. In order
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then that the reward may really match the promise, it
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has to be bestowed at a public assembly, with a
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pomp and ceremony worthy of him who confers it, in
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the presence of all those who have taken part in
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the battle of all the enemies over whom the Saints
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a triumphed, following the manner in which ancient Roman Greece
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hustack toward their victorious warriors and heroes. In what place
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would the last judgment be held? No one knows was
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certainty of faith. But the general opinion of the Fathers
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and that of Saint Thomas, is that it would be
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in the value of jostage of Joseph Fet. There Joseph
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Fet j O s a p h at Holy Scriptures
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gives this name to the region through which flows the
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Cedron Torrent, which includes within its boundaries the town of
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Jerusalem and also of Calvary, and extends as far as
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the amount of olives. It is not indeed, is it
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not indeed fitting that Christ should manifest themself in his
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glory in the very places which were the scenes of
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this agony, where He appeared in his sufferings and humiliations.
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Such was what the angels implied when they said to disciples,
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this Jesus, who has taken up from you, shall so come.
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It is also is it not also most appropriate that
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the part of the earth where the first man was created,
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where the Son of God wrought the redemption salvation of men,
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should likewise be the one where the saints will receive
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the fullness of the fruits in his passion and death.
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Will they were where they will take part in his
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glorious assension, and where Jesus Christ will exact a just
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judgment on his persecutors and on all those who have
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refused to wash their souls by the infinite power of
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his blood. It is for this reason that the prophet
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Joel exclaims in chapter three, and the Lord shall roar
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out of Zion and utter his voice from Jerusalem again.
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In the same chapter he says, I will gather together
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all nations and will bring them into the valley of Josephet,
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and I will plead I e dispute with them there
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for my people. Therefore, it is an indubitable truth that
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the judgment will be held in the value of Josephat.
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It is useless to object that our view cannot be sustained,
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and that it is sufficiently refuted by the fact that
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the value of Josephet occupies a space less extensitive and
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more confined than most of the alpine valleys, and that
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consequently it could not possibly hold the thousands of millions
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of human beings who will have followed one another or
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will yet follow one another on earth. Saint Paul, in
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his Epistle to the Thessalonians, results and throws light on
25:44
this difficulty. He reminds us that on the day of judgment,
25:47
the resurrected elect will not be massed together on earth,
25:50
but shall be taken up to meet Christ into the air.
25:53
Our Lord, Jesus Christ will descend into the region of
25:56
the air, situated above the value of Josephat, and there,
25:59
surrounded by his angels, he will sit on the throne
26:02
of his majesty. Is it not indeed fitting that, by
26:06
reason of his dignity the judge should be raised above
26:09
all in an elevated spot from where he could be
26:12
seen and heard by all men. Is it not equitable that,
26:15
in consideration of merit and perfection, an honorable place near
26:19
the sovereign judge should be assigned to the elect who
26:22
have been released from the laws of gravity and possessing
26:25
glorious and subtle bodies, would no longer need the earth
26:28
for support. The reprobate alone would be detained on earth.
26:32
But as Suarez points out, we should be wrong to
26:35
imagine them restricted and confined within the narrow limits of
26:38
the Value of Josepha. Their enormous number will extend so
26:42
far as necessary into the surrounding area, to the mount
26:45
of Olives, the Mountain of Zion, the site where Jerusalem stood,
26:48
and perhaps remote areas. If it is said that the
26:51
judgment will take place in the value of Josepha, this
26:53
is because Christ will set up his throne above it,
26:56
and because his value will be the place in which
26:58
mankind will begin to symbol by whom by whom will
27:04
the judgment be executed by Christ Jesus. Not precisely by
27:08
Christ Jesus as God, who shares the same substance in
27:11
the same life with his father, but by Christ Jesus
27:14
inasmuch as he became incarnate in the time, and is
27:17
called in time, and is called the Son of Man.
27:22
It is said in Saint John five, for neither does
27:24
the Father judge any man, but hath given all judgment
27:27
to the Son, that all men may honor the Son,
27:30
and say honor the Father. He gave him power to judge,
27:34
because he is the son of Man. Indeed, as God Jesus,
27:38
Christ is equal to the Father the expression image of
27:41
his sovereign power, and possesses co naturally with the other
27:45
two divine persons the right to judge, which they have.
27:48
From this point of view, Christ does not have to
27:51
receive a second investiture, and it is only in considering
27:55
him as man that Saint John could say that he
27:58
will be honored by all because of the judicial power
28:00
conferred upon him by his father. In the following verse,
28:03
Saint John teaches us that Christ has received the power
28:06
to restore the dead to life. I shall I say
28:09
unto you that the hour cometh, and now is when
28:12
the dead shall hear the voice of the Son of God.
28:15
This passage makes clear that the power to resurrect conferred
28:18
upon the Son of Man is a consequence of his
28:21
capacity as judge. It is essential for the exercise of
28:24
judicial authority that he who is invested with it should
28:27
have a means of summoning the guilty and bringing him
28:29
up before his tribunal. As the judgment has to be
28:34
executed over man, observes Saint Thomas, it must be adapted
28:37
to their capacities. It must take account to the demands
28:41
and inclinations of their nature. Man, however, is composed of
28:45
a soul and a body. He apprehends spiritual and invisible
28:48
things only through the agency of tangible things. That being
28:51
so is not essential that man should be judged. Is
28:54
it not essential that man should be judged by a man,
28:57
by a being who appears in the flesh, whose face
29:00
he can see, whose voice he can hear? Rightly, Saint
29:02
John tells us, and he hath given him power to
29:06
do judgment because he is the son of God. Furthermore,
29:10
if we study things after our way of thinking, must
29:13
not the judge be seen by all men? Some into
29:17
his bar Now, inasmuch as he has a human form,
29:20
Christ will be seen by the just and the wicked simultaneously.
29:24
In as much as he has a divine form, he
29:26
can show himself to the elect alone. Lastly, God the
29:28
Father has entrusted the judgment to Jesus Christ as man
29:32
in a spirit of kindness, in order to temper the
29:34
brilliance of this awesome manifestation, and so to soften its
29:39
severity and rigor. For the Church tells us in her liturgy,
29:42
what horror will invade the mind when the strict judge,
29:46
who would be kind, shall have few venial faults to find? All? Right?
29:53
If Christ were to appear in the aspect of a
29:56
superior and altogether celestial nature, what human being would be
30:00
able to would manage to bear the weight of his
30:04
majesty and the fire of his gaze. He will peer
30:07
then with a face and form which he had during
30:09
his mortal life. He will have his cross and other
30:12
marks of his humiliations precede him. He will let the
30:15
scars of the wounds of his feet and hands be seen.
30:21
The reprobate will no longer dare to oppose His justice,
30:24
and the good and their term will feel drawn to
30:26
him in a deeper trust. The heart of Saint Paul
30:29
was filled with joy and hope as he reflected that
30:32
Christ was to be as judge. He felt all the
30:35
fears and distrust vanished. Who shall accuse against the Elect
30:38
of God? He said, God is he that justified? Who
30:43
is he that shall condemn Christ? Jesus that died, yeay,
30:46
that is risen also again, who is at the right
30:49
hand of God, who authors also maketh intercession for us.
30:54
As for the manner of this second coming, it will
30:56
be like the first. It will be the same Christ,
31:00
the same man, and his features and appearance will be
31:02
the same as during his mortal life. It will be
31:05
enough for those who lived and spoke with him to
31:07
set eyes on his person or to recognize him. However,
31:10
the second manifestation will not come in weakness and humiliation,
31:14
but in majesty and glory. Saint Matthew's Gospel says, I
31:17
say to you here after you shall see the Son
31:19
of Man sitting at the cloud, sitting at the right
31:22
hand of the power of God, and coming in the
31:24
clouds of heaven. In other words, Jesus Christ will appear
31:29
surrounded by the pomp and a peril of divine kingship.
31:32
The glorified elect and the multitude of angels will form
31:35
a resplendid court around his throne, such as no mind
31:38
could portray those who have fought with the greatest constancy,
31:41
who have followed him the most closely in his area
31:45
arena of his sufferings, will be the nearest to his person.
31:49
Then shall the just stand with great constance, he says
31:52
the Book of Wisdom, against those that have afflicted them
31:55
and taken away their labors. We can imagine the regrets
31:59
and despair of the damn by the virtues the picture
32:01
which the same inspire all inspired author draws of them. These,
32:05
seeing it, shall be troubled with terrible fear, and shall
32:08
be amazed at the suddenness of their unexpected salvation, saying
32:12
within themselves repenting and groaning for anguish and spirit. These
32:16
are they whom we had some time and derision, and
32:19
for a parable of reproach, we fools esteem their life madness,
32:24
and their in without honor. Behold how they are numbered
32:26
among the children of God, and their laudism on the saints.
32:30
Therefore we have erred from the way of the truth,
32:33
and the light of justice hath not shined unto us,
32:36
and the Son of understanding hath not risen upon us.
32:40
The apostles, martyrs, doctors, and thousands of justs who have
32:44
fought for the honor of God and for the interests
32:46
of the faith will unite with their leader in proclaiming
32:49
the truth of his sentences and the equity of his judgments.
32:53
The judgment is rightly called universal because it will be
32:56
exercised over all members of the human race, because it
32:59
will cover every crime, every misdemeanor, and every and because
33:02
it will be definitive and irrevocable. In the first place,
33:07
the last judgment will be exercised over all members of
33:09
the human race. The men of every nation, every tribe,
33:14
every tungue will appear at it. There will be no
33:17
more distinction of wealth, wealth, birth, or rank among them.
33:22
Those whose names were Alexander, Caesar, or Caesar and Diocletian
33:26
will be jumbled together with herdsmen who at this moment
33:29
are grazing their flocks on unknown, deserted shores, where the
33:32
ashes of these masters of the world life scattered. Men
33:35
will then be ruled by concerns other than those of
33:38
curiosity and empty admiration, far more serious spectacles, who hold
33:44
their gaze and attention the figure of the world will
33:47
have passed away. The victories of the great captains, the
33:50
works conceived by genius. The enterprises and great discoveries will
33:55
be deemed mere shams in child's play, just as in
33:59
the theaters, Saint John Christosen, when an actor goes off
34:02
the stage, it is not because of the part he
34:04
has played that people admire him. They praise near the
34:07
fact that he has imitated the personality of a king,
34:10
nor the fact that he has acted a lackey or
34:13
a beggar. Rather, they praise his skill, and they applaud
34:16
only at the perfection with which he has played his part.
34:19
So at the last judgment, a king will not be
34:21
honored because he was a king, an eloquent orator, a minister,
34:25
and a great statesman. All these honors and distinctions which
34:29
the world holds in such high esteem will be deemed
34:32
of no merit and of no value. Men will be
34:35
praised solely for their virtuous and good works. Secondly, this
34:39
judgment is called universal because it will cover every crime
34:42
and offense. Only then will human history begin, and the
34:47
clarity of which the light of God, all the crimes
34:50
public and secret, which have been committed in every latitude
34:53
and in every age will be seen clearly and in detail.
34:57
The whole life of each human being will be laid bare.
35:00
No circumstance will be omitted, No action, word, or desire
35:05
will remain unknown. We shall be reminded of the different
35:08
periods we have gone through. The lustful man will have
35:10
as disorderly living and libertine speeches set out before him,
35:15
the ambitious man his deviousness and machiavelian ways. The judgment
35:20
will unravel and bring out all the strands and the
35:23
duplicity of those intrigues so cleverly hatched. It will set
35:27
out in their true light all those base repudiations of principles,
35:31
those craven acts of complicity, which men invested with public
35:34
authority have sought to justify, whether by invoking the specious
35:38
pretext of reason of state, or by covering them up
35:41
with the mask of piety, piety or disinterestedness disinterestedness. There
35:47
we go, the Lord, says Saint Bernard. The Lord says
35:51
Saint Bernard, There we go will reveal all those abuses
35:54
which people concealed from themselves, all those unknown dissipations, as
35:58
planned crimes were. The Only thing lacking was the actual commission.
36:02
Those pretended virtues and those forgotten secret sins blotted out
36:06
from memory will appear suddenly like enemies darting out from
36:10
an ambush. Without doubt, there are men so hardened and
36:14
evil that the thought of this terrible manifestation has little
36:17
effect upon them. Being familiar with crime, they treat it
36:20
as a subject of amusement and boasting, and without they
36:24
fondly imagine that they will assume the same effrontery at
36:28
the judgment, And by their cynical, arrogant attitude, they defy
36:31
the majesty of God and the conscience of the human race. Vain, hope, Sin, Sin, Nope,
36:40
one more time. Sin will no longer be viewed from
36:46
the opinion of carnal man, ready to excuse the most
36:49
violent outbursts because they do not harm any neighbor, either
36:52
his goods or his life. The foulness and disorder of
36:55
sin will be revealed in the ineffable clarity of the
36:58
light of God. Sinces Saint Thomas will be judged as
37:02
God himself judges it. Three main classes of men will
37:06
draw attention to themselves. The first will be the sons
37:09
of justice and Light, whose merits and good work will
37:11
be extolled and given public approbation, and praise by the perspicacious,
37:16
infallible judge, whose testimony can admit of no error or contradiction.
37:21
The second class will be the sons of Voltaire, the
37:24
leaders of free thought and the Revolution, who at the
37:27
present time are hatching dark and sacrilegious plots against Christ
37:31
and his Church. And my word, I'm sure father Armagnon
37:34
could not even imagine what would happen in the next
37:37
few decades. From my word Bolsheviks to the Chinese, to
37:46
the Spanish and the Mexican revolutions and the holocausts, world
37:56
wars just horrible. And when you think about it, they
38:00
will be terror stricken, and they will tremble with unspeakable
38:03
horror when they see appear in his glory and omnipotents him,
38:07
whom they had wished to crush, whom they had stigmatized
38:10
by calling him enemy, full and infamous one. They will
38:14
utter a final scream of rage and malediction, crying out
38:18
like Julian the Apostate, Thou hast conquered Galilean in the
38:22
third category of men will be given special attention to
38:27
at the judgment. The third category of men, to whom
38:32
will be given special attention at the judgment, will be
38:36
composed of the sons of pilot, the worshippers of the
38:38
golden calf, and the chameleons of wealth and power. Clouds
38:42
without water, as Saint Jude calls him, drifting along with
38:45
every opinion and doctrine, with no other religious or political
38:49
compass than that of their own ambition, always ready to
38:52
ride rough shot of their conscience and their principles, speculating
38:56
on the blood of souls for the lack of gold,
38:58
and delivering up Christ like the Roman money lender, in
39:01
order to purchase the honors and goodwill of the master
39:04
of the moment. This hideous repellent type recurs continuously with
39:09
the same characteristics bloyes for sure, at every period of
39:12
crisis and social unrest. Saint John his Gospel, has popularized
39:16
this architect of lying in cowardness cowardice in a figure
39:20
of speech for every popular forever popular and living in
39:24
which all are pilots in legislation and government who sell
39:28
the just man for the sake of procuring favors and
39:31
lucrative honors, will be eternally recognized. Such men as these
39:35
will learn at the judgment that is not so expedient
39:39
serve two masters. They will curse the straw caesars to
39:42
which they rendered that which they refuse to render to God,
39:45
and will exclaim therefore we have aired aired ergo ever
39:53
around us. Finally, the last judgment is called universal because
39:58
it is definitive and irrevocable. The judgment is irrevocable because
40:03
there is no level of jurisdiction higher than God's, and
40:06
there can be no appeal from absolute justice to relative
40:09
and limited justice, so there will be no reinstatement, no
40:15
partial or complete amnesty. Divine sentences are irreformable. And he
40:20
who sees all things, who has foreseen the crux and
40:23
conclusion of human destiny and the eternal decrees of predestination,
40:27
is not a being likely to go back on his judgments.
40:30
What he has said, he will fulfill what he has done.
40:33
He will confirm what he once desired will remain eternally fixed,
40:38
for heaven and earth will pass away, but the word
40:39
of God will not be subject to any error or change.
40:44
These great truths make little impression on us because the
40:47
day of their fulfillment is only a faint prospect set
40:50
in the distant future, and because we finally imagine that
40:52
between now and the time when they are fulfilled, we
40:55
shall mitigate their severity. It is still true that the
40:58
deliberations of these great sizes, as sizes assizes, the sizes
41:10
I'm not familiar with that word, still lie ahead of us.
41:13
But the preliminary examination has begun, and it continues. It
41:18
is written in the eyes of the Lord are upon
41:20
the just, But the countenance of the Lord is against
41:22
them that do evil things. He the love of iniquity,
41:25
hateth his own soul. Just as in our times, the
41:29
telegraph has become a marvelous means of communication among men.
41:33
Can you imagine Father Armagnon sitting there now listening to
41:36
a podcast or city a text instantaneously transmitting our orders,
41:42
in our every word from one point of space to another,
41:45
where the rapidity of lightning. So there is likewise a
41:48
divine telegraph. Each of our thoughts the very moment it
41:51
is conceived. Each of our words, as soon as it
41:54
is uttered, is immediately transcribed in indelible letters with frightening accuracy.
41:59
Into that mentioned the sacred liturgy, where it is said
42:04
something in Latin, I'm not going to try to pronounce. Yeah,
42:08
So let us not then be intimidated by Okay, I'll try,
42:15
because he doesn't give a translation of it. Tounk leber
42:19
scriptus preferator in quot totem contentator, unnamedndous judic ketner. Okay,
42:28
everything's written down, everything's gonna be judged. Everything that's basically
42:32
what that means. Okay. And this is why I avoid
42:34
reading the Latin, because my Latin is not perfect, and
42:37
I tend to sum things up whether than translate word
42:42
by word. Let us not then be intimidated by the
42:45
arrogance and dark threats of the wicked. We who at
42:48
this moment are subject to violence and oppression, whose rights
42:50
are unrecognized and tramp underfoot, and who exposed to the
42:55
ruses and machinations of faithless men sot for the odious
42:59
x sesses of despotism and force. If God is silent,
43:03
and seems at this moment to be asleep, he will
43:06
unfailingly awaken in his own time. We repeat, the examination
43:10
has begun, the files of evil men are complete, the
43:13
witnesses have been summoned, and the evidence has been requisitioned.
43:17
If the most solemn hearing of all has been adjourned,
43:21
it is for a short period only. The story is
43:24
told of a proud and valiant, high minded prince of
43:27
Brittany who was defeated and taken prisoner by a fierce rival,
43:30
and sent to languish in a dark dungeon, where he
43:32
was kept short of air, breath, and sunshine. His inn
43:36
was not long coming. Amixed horror, and under the pressure
43:39
of a coldly calculated, slow torture. On the point of
43:43
his death, the victim addressed a summons to his murder
43:46
in these terms, I appeal against your violence and your
43:49
barbarism to the Supreme Protector of the oppressed, And in
43:52
the year and day I shall summon you to appear
43:55
with me at his divine tribunal. When that day came,
43:58
the murderer did, indeed passed from life to death. We
44:02
are not a prophet and should not venture to summon
44:07
at such short notice all wicked men, the pamphleteers of
44:10
free thought, the instigators of unjust laws, those who violate
44:15
the honor and liberty of the family, and the rights
44:17
and virtue of children. But those men who defy God
44:21
and to ride his threats, will one day have an
44:24
absolute will one day have a minute and rigorous account
44:29
to render to His justice is an absolute certain truth,
44:33
and sooner or later they will settle that account on
44:36
the day of solid solemn reparation. The wicked, who called
44:40
the just fools, who glutted themselves and their tortures and tears,
44:43
like starving men devouring bread, will learn to their costs
44:47
that God does not suffer himself to be mocked. That
44:49
there will be no impunity or license for the benefit
44:52
of crime and evil. All wrongs will be strikingly addressed.
44:55
The blood of Able which washed the earth will gush
44:58
out Urkane and raised an accusing voice against him. Saint
45:02
Peter will demand an account of Nero for the torture
45:04
which he sentenced him. Mary Stewart will call down divine
45:09
vengeance upon the head of Elizabeth of England her murder.
45:12
All the saints will cry out with one voice to God.
45:16
It will be a great court of appeal to which
45:18
an immense number of cases famous on earth will be rendered,
45:21
no referee, no referred, Sorry, there was a smear in
45:28
the ink referred, where an infinite number of judgments which
45:32
fear ambition or self interest of dictated comn will be
45:35
irrevocably annulled. Which a word in a word providence against
45:40
which fools blaspheming on earth with the accusations that it
45:43
was harsh, unjust, and blindly partial, will provide complete justification
45:47
for its ways. As it is written, the story is
45:52
told of a man in Germany who lived by himself
45:54
and was held in renown on account of his holiness
45:56
and his works. He cured the sick, restored the science
46:00
the blind, and drew the people of the surrounding areas
46:02
to his dwelling. The Emperor Otto determined to go visit him.
46:06
Captivated by the words of wisdom which flowed from the
46:08
saint's lips, his admiration knew no bounce. Father, He said,
46:13
ask of me what you please, and we're at half
46:15
my kingdom. You will receive it. The saint's expression became
46:19
solemn and majestically. He raised his hand, crowned as it were,
46:22
with a diadem of nobility and virtue, placing his hand
46:25
upon the Emperor's breast, he solemnly replied, Prince, I have
46:29
no use for your crown and your treasures, but I
46:33
ask of you one favor that, amidst the pomp and
46:35
fascination of your omnipotency, Majesty, you should withdraw each day
46:39
for a few moments into the hidden recesses of your heart,
46:42
in order to reflect upon an account which will you
46:45
will one day render to God for his saint Clement,
46:47
the Pope says, who shall be able to sin if
46:52
he always places before his eyes the judgment of God,
46:55
which will certainly be exacted at the end of the world.
46:59
At the end of the world. Let us likewise say
47:03
with the prophet, I thought upon the days of old,
47:07
and I had in mind the eternal years. Let us
47:11
judge ourselves rigorously, and we shall not be judged. Let
47:14
us live with the Lord Jesus all the days of
47:16
our lives, and then we shall be freed from all fear,
47:19
for there is no condemnation upon those who dwell with
47:21
the Lord. There is now therefore no condemnation to them
47:25
that are in Christ Jesus. And I believe yes, that
47:30
does wrap up our segment on the resurrection and the
47:35
final judgment. I hope you've enjoyed as much as I have.
47:41
I do apologize that my Latin's not better. I just
47:43
I'm not confident in my pronunciation. And if I said
47:47
the wrong word, and somebody misunderstood that would not be
47:50
a good thing. So I try to skip the Latin
47:53
where I can go to an English translation, or just
47:56
kind of sum it up without getting too specific. I
47:59
hope things right. You'll have a great week, and remember
48:05
the next time they come knocking at your door and
48:08
tell you that the end is near and you need
48:10
to repent, you need to tell them the end is
48:13
near in the great chronology and history of time. But
48:16
until you and everybody in your religion becomes Catholic, it's
48:20
not here yet. So now, let me explain to you
48:23
the truth of the Catholic Church and why you should
48:26
repent and convert, and then we can gradually bring things
48:31
about and say together. Even so, come Lord Jesus, You'll
48:35
have a good one, and I'll talk to you next time.