Last Updated on : November 23, 2014

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The Jesuit Lies of the
Roman Catholic Church on Prophecy




From the Encyclopedia Britannica, 1910, 11th Edition
(Commonly known as the Intellectual's Edition),

Vol. 23, page 213, "Revelation"

Below is an excerpt from this article. The article is far larger than the portion that we have reproduced but this includes all the material that is of importance. It is written by someone who does away with the only valid system, namely the Continuous Historical (which is the system that Dr. John Thomas uses), simply by saying, "These methods are now generally regarded as unscientific, and call for no further notice here...". However, despite this ignorance he clearly establishes that both the preterist and futurists versions of the Apocalypse were developed by the Jesuits in order to come to the rescue of the Pope for all the activity that those who opposed him religiously were putting forth. We include his discussion of these anti-papal views in Section iii. and the Catholic answer in Section iv. It is good to know that the author clearly teaches that these are Roman Catholic views invented by the Jesuits solely to get rid of the heretical movement that was giving him such a hard time. For anyone interested in the Truth, they now know that both the preterist and futurists views are unquestionably Catholic lies -- clearly developed to get all these heretics, as they would call them, off their backs. Consequently, we can understand that all those who believe all the other lies which make up the catholic apostasy will be sent strong delusion by God that they should believe the newly invented lies of that time for they will march to their death willingly because they will believe that the Lord Jesus Christ and His glorified saints are the antichrist. We can find this being taught in 2 Thess. 2:8-12:

8 And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming:

9 Even him, whose coming is after the working of Satan with all power and signs and lying wonders,

10 And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved.

11 And for this cause God shall send them strong delusion, that they should believe a lie:

12 That they all might be damned who believed not the truth, but had pleasure in unrighteousness.

Here we have an important warning to all Christadelphians who have adopted the preteristic or futuristic interpretation of the Apocalypse -- they have adopted the modified lies of the Jesuit branch of the Catholic church. This can only lead, as the passage above indicates, to their being damned and being destroyed in the symbolical lake of fire where the beast and the false prophet are located. In other words, they will be subjected to the destruction that God (Yahweh) will place upon them along with all those who are motivated by the flesh.

iii. Universal Historical Method of Interpretation. -- A counter-attempt over against Joachim to interpret Revelation in the light of history was made by Nicolas of Lyra (1329, in his Postilla), following (?) therein the lead of Petrus Aureolus (1317). Here for the first time a consistently elaborated world-historical interpretation is carried out from the reign of Domitian to Lyra's own period. Under this method might be classed the expositions of Luther, Osiander, Striegel, Flacius, Gerhard and Calovius; and English writers such as Napier, Mede and Newton. Throughout these later commentaries a strong antipapal interest which identified the pope with the Antichrist holds a central place--a doctrine which, as we have seen, goes back historically to the immediate disciples of Joachim and like-minded Franciscans.

iv. Contemporary-Historical Method. -- Under the stress of the Protestant attack there arose new methods on the papal side, and their authors were the Spanish Jesuits, Ribeira (ob. 1591) and Alcasar (ob. 1614). With these writers we have the beginning of a scientific method of interpretation. They approach the book from the standpoint of the author and seek the clue to his writings in the events of his time. It is from these scholars that subsequent writers of Revelation have learnt how to study this book scientifically. (1) This method was adopted and developed by Grotius, (2) Hammond, Clericus, Semler, Corredi and Eichhorn, Lucke, Bleek and Ewald, and the consciousness that Rome and not Jerusalem was the object of attack in Revelation became increasingly clear in the works of these scholars. The work of Ramsay, The Letters to the Seven Churches (1904), is a pure representative of this method.

v.-vii. Continuously Historical, Eschatological (3) and Symbolical Methods. -- These methods are now generally regarded as unscientific, and call for no further notice here save to mention that the first was upheld by Hengstenberg, Ebrard, Maitland, Elliott, &c.; the second by Kliefoth, Beck, Zahn, and the third by Auberlen, Luthardt, Milligan and Benson.

(1) The Jesuit Juan Mariana was the first after Victorinus to explain "the wounded head" as referring to Nero. This interpretation was introduced into Protestant exegesis by Corrodi.

(2) The beginnings of the literary-critical method are to be found in Grotius. Starting from the different dates assigned by tradition to the exile to Patmos and the different chronological relations implied in the book itself, he conjectured that the Apocalypse was composed of several works of St John, written in different places and at different times, some before, some after A.D. 70. Herein he was followed by Hammond and Lakemacher, but the idea was before its time and practically died stillborn.

(3) Or futurist. While it is impossible to interpret the Apocalypse scientically as a whole by the eschatological method, there are undoubtedly some sections in it which must be so interpreted.