Another Ecumenical Council most likely in Apocalypse: Vatican II
Where, do you say, is the second Vatican council in apocalypse? It is simple: in the two witnesses discourse of chapter 11!
A word about the way of the saint. We have seen in earlier writings that the Church very likely journeys the way of the saint apocalyptically.
It basically works out this way: there are three great darknesses in the way of the saint. They are the Dark Night of the senses, the Dark Night of the soul, and martyrdom. We have clearly seen that these are fulfilled by Pagan Rome, the modern minor secular apostasy , and then the great apostasy and persecution.
This makes the illuminative way of the Church in between Pagan Rome and the modern minor secular apostasy, non-inclusive.
We also know that in the way of the saint residual illumination occurs within the unitive way of light.
But this would mean that the primary illumination would have to be wrapped up just before the Dark Night of the Soul, which is to say, the modern minor secular apostasy. Vatican II perfectly fits this because it summarizes two thousand years of doctrinal history and tradition in a positive light in order to represent it to the world to appeal for a secondary conversion at that time in history.
And also, to return to the fact that residual illumination occurs in the unitive way of light, we see that it is a profound fulfillment since in the age of peace after the chastisement of our modern times, the Church will be in that very unitive way of light and will consequently have, according to prophecy, the great ecumenical council, the greatest ever, so as to place the icing on the cake of doctrinal development.
How does this fit with the two witnesses? It is common sense. To prove this, let us consider that the two witnesses discourse firstly has two great parallel developments that occur simultaneously and expressed only in terms of different numerical quantities, but that the quantities are the same.
Each quantity is nothing but 3 1/2 years. The first is expressed as 42 months, the other as 1260 days. These are based on the reality that one Jewish year consists of 12 months all precisely equal to 30 days.
So it is in an inescapable reality from exegesis that the two parallel developments that these describe are occurring at the same time, that perfectly overlap one another from beginning to end
What are these two parallel developments? The first one is the trampling of the holy city by the Gentiles and the second is the witness of the two witnesses to the truths of God. Let us continue into the next part.
Vatican II in Apocalypse: Part II
So we have these two parallel events, first, the trampling of the holy city by the Gentiles and then the witness of the two witnesses to the truths of God. Now, Robert Sungenis interprets both metaphorically but I would argue one is literal and one is figurative because of the following: we should follow the words of Christ; in fact we should interpret the Apocalypse in light of the Christ and the Gospels first before taking recourse to a secondary mode of interpretation. Consequently, since this expression of the trampling of the holy city by the Gentiles is explicitly testified in the Gospel of Luke, specifically, the Christological Apocalypse, this is the spitting image of the Christ's Prophecy of the Jewish diaspora, and so this first element of the parallel developments should be taken at face value.
Hence, for our purposes, the holy city is literally Jerusalem and the Gentiles are literally the Gentiles, so that this, again, is the prophecy of the Jewish diaspora. The other progression of events is clearly figurative since knowing two exact personages who are resurrected and preach to people is obviously sensational and the product of fundamentalism.
So hence, in historicism, as we are looking at the two witnesses, they are neither Enoch nor Elijah, Saint John the Baptist nor Moses, nor are they Peter and Paul, since these persons lie on the edges of Salvation history; they are therefore the word of God itself as manifested in Tradition and scripture, or, that is, the oral word of God and the written word of God, or at worst the entire church itself which testifies to the truth of God through the threefold prongs of scripture tradition and magisterium. (Where two or three are gathered in my name, there am I in their midst.")
Now we recall that the two witnesses are persistently attacked by individuals, and when they are attacked, the very harm that they seek to bring comes back upon them. This is clearly an image of assaulting the truths of the church, which are heresies.
For heretics are harmed spiritually by their very heresy. More specifically, spiritual harm is its own punishment because it wounds the soul, misleads the intellect , and jeopardizes the salvation of the individual.
In this regard clearly the two witnesses' testimony and the opposition to them is an image of the epic divisions in the body of Christ that persist from Apostolic times down to our own age. But then something profound exists. In the parallel diaspora, the physical people of God, which is to say, the old physical people of God, are themselves also separated from the physical land of beatitude.
In other words the scripture seems to be suggesting a profound intimate spiritual connection between the physical separation of the physical people of God from the physical Holy Land and the spiritual separation of the spiritually erroneous from the spiritual homeland of the church.
Hence as the Christ says Jerusalem will be trampled by the Gentiles until the times of the Gentiles are fulfilled.
We know from apocalyptic theology that the first times of the Gentiles is the fullness of the Gentiles. And yet prophetically that is precisely where we are at. That is, according to the witness of most approved Mystics we are on the precipice of a chastisement that, when it is complete, will reconvert the world to the Catholic church in full , meaning all Christians or nearly all non-catholic Christians will come home to the Catholic church and this will enable the world to believe, ushering in, as it were, a period of glorious peace and love, when the near whole of the world will be Catholic in heart and mind.
Vatican II in Apocalypse, Part III
We are now ready to piece together all of our theology.
Again we have two parallel events: the great period of separation between the physical people and the physical place of beatitude. And the concurrent period of separation between the spiritually erroneous and the spiritual homeland, the Church.
Hence when one period finishes, it is the approximate time of the completion of the other. Also, darkness descends at the completion of the two, meaning the beast.
In other words, the scripture of Apocalypse 11 seems to be implying that 3 pivotal events occur at almost the same time in human history
1. The Jewish diaspora comes to a general end
2. The Church wraps up the illuminative way, meaning she completes the first great and primary segment of her doctrinal development
3. A godless dark apostasy arises in at least the lands that had significantly received the witness of the Church
Now we are in a position to make a supreme case for Vatican II within divine revelation.
All three of these events miraculously and even appropriately occurred in the late 1960s. It is utterly amazing
1. In the mid-twentieth century the Jewish people began to return to the holy land, and in 1967, they regained possession of Jerusalem.
2. In the mid-1960s the Church concluded the second Vatican Council, one of the greatest council's in the history of the Church. Though the Church defined no new doctrine, it bravely and courageously represented the 2000 year glorious heritage of Catholic teaching and tradition to a world that was beginning to radically turn away from it in the hopes that the world might reconsider its wisdom and so help to build a society of love and as well to avert the ultimate horrors if they reject God.
3. Immediately consequent to these events more, or less a year later, the sexual Revolution descended upon Western Civilization with a violent force, tearing apart the family and reducing the human essence to a mere machine for pleasure. In addition, despicable and horrendous modernist and effeminate theology tore through much of the Catholic Church, ripping it apart and atering down the faith, leading to a mass exodus from the Catholic Church and most forms of orthodox Christianity. The insanity and idiocracy of relativism and hedonism and disinterest in religion all but eradicated humanity's concern for God. Indeed modern persons in general in European civs and their derivatives do not have conscience because they consider what is right and wrong to be merely a preference of individual, whatever is convenient.
This above description then perfectly fits the darkness in that same apocalypse 11, as in that passage of darkness, the inhabitants of the world gloat over the bodies of the two witnesses and do not afford them a respectful burial. They also send gifts to one another to celebrate that they are dead that they no longer torture their conscience, again in world without a conscience. Indeed the West at minimum is a relativistic and nedonistic apostasy, and they no respect for the Scripture and Tradition that they regard as utterly dead, uttely irrelevant.
But behold, the breath of God enters into them after the short period of darkness, and they stand up on their feet, bringing fear to their onlookers
This scene clearly symbolizes the chastisement, and this chastisement that we mentioned earlier will be caused by the consequences of humanity's sins and lack of faith, such that as these come upon them, they will see the consequences of fornication and artificial birth control and divorce and remarriage and euthanasia and abortion, and drugs greed bullying pornography, gossip, abuse, theft, a two-faced culture, and on and on.
Consequently as the world learns its lesson, the witness of the Church and all her heritage is vindicated, This can be seen seen by the Assumption of the two witnesses, which gloriously vindicates the church's doctrine.
As a consequence then, by way of implication, the non-catholic Christians realize their errors and come home, hence finally bringing the event to a close that just as the Jews, the physical people were reunited to the physical land, so those who are spiritually separated are reunited to the spiritual homeland. And this great reunion of Christians then enables the world to believe as the Christ implies in his Eucharistic prayer for Unity in John 17, the Age of Our Lady's Peace.