1. The Eternal Gospel

Then I saw another angel flying in midheaven, with an eternal gospel to proclaim to those who live on the earth - to every nation and tribe and language and people. (Rev 14:6)

Here there is an interesting phrase - the eternal Gospel - in fact, a rather mysterious phrase the closer you look at it . It calls to mind the phrase of St. Jerome about the Book of Revelation that every word in it is a world of mystery! The Greek original runs 'euanggelion aionios', and it has exercised the ingenuity of translators. The expression above, 'eternal Gospel', is from the Revised Standard, while the Good News Bible offers us, understandably enough 'an eternal message of Good News'. The same is given in the Catholic Bible Study (St. Jerome Edition). The Living Bible calls it 'the everlasting Good News'. The Jerusalem Bible gives the very odd translation: 'the Good News of eternity'!

The word aionios means eternal or everlasting, i.e., without beginning, without end. The question naturally arises why is this angel 'flying in midheaven, proclaiming an eternal Gospel at the end of time. Isn't he a bit late? However, the word eternal takes us obviously into eternity. The Gospel has existed from all eternity into the prologue of St. John's Gospel. It is no accident that the same author wrote the latter and, therefore, there is continuity of thought in these writings.

2. The Johannine Prologue

In the beginning was the Word …. (John 1:1)

It takes us into the heart of the Godhead, and into the community of the Tri-unity that we call the Most Holy Trinity. In an eternal now the Father utters the Word, and that utterance generates a replica of the Father. The filial generation of the Word is accompanied by the spiration of the Holy Spirit.

St. John uses the very term of Genesis 'en arche' which ushers in God's creative activity. It is in that context you can understand why John wished to correlate his Gospel with the opening chapter of Genesis. You begin to understand why he goes on to say:

All things came into being through him, and without him not one thing came into being. What has come into being in him was life, and the life was the light of all people. (John 1:3-4)

We can easily link that with Genesis where it says:

So God created man in his image, in the image of God he created them; male and female he created them. (Genesis 1:27)

Linking these two sentences together we come to the startling conclusion that we are created in the image of the Word! The Father created us in the image of his Son and all creation echoes it in varying degrees; without him not one thing came into being!

The whole unfolding of creation is the unfolding of the Word in time. Jesus is the eternal gospel - its beginning and its end! He is once again in the language of revelation - the Lamb slain since the foundation of the world.

And all that dwelt upon the earth adored him (the Beast), whose names are not written in the Book of Life of the Lamb which was slain the foundation of the world. (Revelation 13:8)

In the same light we begin to understand such terms as perpetual and everlasting covenant. It is so easy to let them pass by without a second thought. Such for example is the promise God made to Noah after the flood:

"When the bow is in the clouds, I will see it and remember the everlasting covenant between God and every living creature of all flesh that is on the earth." God said to Noah, "This is the sign of the covenant that I have established between me and all flesh that is on the earth." (Genesis 9:16-17)

It was the same eternal Gospel that was given to Abraham:

Just as Abraham "believed God, and it was reckoned on him as righteousness." So you see that it is men of faith who are the sons of Abraham. And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, "All the Gentiles shall be blessed in you." (Galatians 3:6-8)

Hence you can understand why St. Paul would write:

Now to God who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that was kept secret for long ages. (Romans 16:25)

Why have I spent so much time on this issue of the eternal Gospel because all prophecy, visions, apparitions whatever flow to and from this central fact, all prophecy flows towards the incarnation and all prophecy flows from it towards the fulfilment in eternity.

3. The Prophets

When we speak of the prophets it is the classic figures of the Old Testament that immediately comes to mind. The prophet is God's authentic spokesman, the one inspired by God to speak on His name. He is the one chosen to convey the will of Yahweh to his people. Usually the primary purpose of the message was revelation and admonition. The word prophet itself suggests in the popular mind prediction, or the foretelling of the future. But this was a byproduct of the prophetic ministry. However, it assumed greater and greater importance in face of the intransigence and impenitence with which the people greeted the prophet's message! The prophetic ministry begins with the call of Moses. The story of the Exodus is well known and the divine interventions that accompanied it. For the moment we will continue our attention to a special incident in the life of Moses the prophet.

To lighten the burden of Moses in handling the burdens and the complaints of the Israelites in the desert God told him to choose seventy elders and have them assemble at the tent of meeting. Moses did so.

Then the Lord came down in the cloud and spoke to him, and took some of the Spirit that was upon him [Moses] and put it upon the seventy elders; and when the Spirit rested upon them they prophesied. (Numbers 11:25)

Moses replied:

Are you jealous for my sake? Would that all the Lord's people were prophets that the Lord would put His Spirit upon them! (Numbers 11:30)

This desire of Moses was not in God's plan for His Chosen people. God chose certain individuals for the ministry of prophecy as instruments for the revelation of His salvific plan for the whole of mankind. It must be emphasized, as has already been stated, that throughout the Bible prophecy is linked intimately with revelation.

The age of the prophets begins some 500 years after Moses in the 8^th century. When the period of the Judges gives way to the monarchy there appear two types of prophets.

If we take a prophet to mean one who bears the word of Yahweh to His people then we have the seer and the nabi (pl. Nebi'im). The former was a solitary, contemplative figure, while the latter was a wilder ecstatic type that apparently lived in schools or communities. Both types were recognized as prophets and credited with communicating God's words.

The story of Saul among the prophets is perhaps enlightening. Saul was told by Samuel to go to Gibeah where he would meet a procession of prophets and the Spirit of the Lord would come upon him. This happened exactly as foretold.

When they were going from there to Gibeah, a band of prophets met him; and the spirit of God possessed him, and he fell into a prophetic frenzy along with them. When all knew him before saw how he prophesized with the prophets, the people said to one another, "What has come over the son of Kish? Is Saul also among the prophets?" (1 Samuel 10:10-11)

4. Qualities of the Prophet

If we could summarize the qualities of the Old Testament prophets we could say simply that they are God's messengers. Many of them were simple, uneducated like Amos, a labourer, a shepherd and a dresser of sycamore trees. They had nothing of their own to offer, nothing except God's words. "Thus saith the Lord…" The word of God came to me…" are the simple and classic phrases that convey God's will to a stiff-necked people. (Are we any different today?)

The message was usually unpopular. Usually the upper class and the clergy were opposed to the prophets. Jeremiah is the classic example. However, they were simply instruments who had to say what had to be said:

If I say, "I will not mention him, or speak any more in his name," then within me there is something like a burning fire shut up in my bones; I am weary with holding it in, and I cannot. (Jeremiah 20:9)

They were compassionate, with a lively faith and lives filled with prayer. They needed all this for the accomplishment of their thankless task!

5. Is Prophetism essential to Revelation?

St. Thomas Aquinas tells us that prophecy is a social charism (or grace) of knowledge given for the instruction of mankind in whatever is necessary for salvation. As a charism it affects the prophet's mind not his will. This intellectual illumination deals with truths that are normally hidden. They may not be supernatural in essence but certainly in their mode of acquisition. Nathan's directive to David not to build the temple is not especially supernatural but it comes from God since it contradicts his previous encouragement.

In answer to the above question we might make the distinction of per se and per accidens. Per se it is not essential since God can choose any mode of communication for his plan of salvation. Per accidens it is essential since God chose it in the context of his covenant as a means of unfolding his designs for the salvation of mankind.

First of all, prophetism occurs within the context of revelation whereby the message of God is proclaimed to his people. Hence the role of the prophet is distinct from that of the priest since the role of the latter is identified with worship and the conveying of the substance of revelation or the Good News in the case of Christianity. But prophetism has been part and parcel of all religious or religious experience. Even in pagan Rome Apollo was the god of prophecy, as well as being the god of music and poetry.

In the context of scripture the prophet is the occasional figure that appears on the scene, especially in time of crisis, to speak in God's name and on his behalf, under the inspiration of his Spirit. "The word of the Lord came to me" is the classic phrase that justifies an appeal to a given audience and compels a hearing. Here there is a reinforcement of revelation and through an appeal to the conscience of Israel to do penance, to reform and to amend their ways.

Hence, it is important to note that biblical prophecy is not necessarily involved with prediction, but primarily concerned with revealing God's will here and now and with the admonition in recalling the chosen people to remember his covenant with them. Etymologically, the word itself means to speak out on someone else's behalf; from the Latin pro+fateor.

In salvation history there are 18 books giving the substance of these interventions and they reach their culmination in Christ who was both priest and prophet. He is the very fulfillment of prophecy, and to borrow an Islamic term "the seal of the prophets"!

6. The Catechism (nos. 65-67)

The Catechism makes this point in declaring that God has said everything in his Word and goes on to quote the opening sentence of the letter to the Hebrews:

Long ago God spoke to our ancestor in many and various ways by the prophets, but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. (Hebrews 1:1,2)

It then goes on to give a similar commentary by St. John of the Cross:

In giving us his Son, his only Word (for he posseses no other), he spoke everything to us at once in this sole Word -- and he has no more to say - because what he spoke before to the prophets in parts, he has now spoken all at once by giving us the All who is his Son. Any person questioning God or desiring some vision or revelation would be guilty not only of foolish behaviour but also of offending him, by not fixing his eyes entirely upon Christ and by living with the desire for some other novelty. (The Ascent of Mount Carmel 2:22,3-5)

When Jesus entered the synagogue of his home town of Nazareth he received the scroll of the prophet Isaiah and there proclaimed for himself the well-known prophecy of Isaiah. It is a Messianic prophecy. Now there hundreds of messianic prophecy in the Old Testament, so in claiming one he claims them all!

"The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favour." (Luke 4:18,19)

The Second Vatican Council is emphatic about he finality of revelation in Jesus when it says:

"To see Jesus is to see the Father." (John 14:9) For this reason Jesus perfected revelation by fulfilling in through His work of making Himself present and manifesting Himself: through His words and deeds, His signs and wonders, but especially through His death and glorious resurrection from the dead and final sending of the Spirit of truth. Moreover, He confirmed with divine testimony what revelation proclaimed: that God is with us to free us from the darkness of sin and death, and to raise us up to life eternal. The Christian dispensation, therefore, as the new and definitive covenant, will never pass away, and we now await no further new public revelation before the glorious manifestation of our Lord Jesus Christ. (Dogmatic Constitution of the Church, Dei Verbum, no. 4)

This last sentence is quoted in the Catechism (no. 66). However, it adds this highly significant sentence:

Yet even if Revelation is already complete, it has not been made completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries.

The Catechism concludes the section of the The Revelation of God with the following:

Throughout the ages, there have been so-called "private" revelations, some of which have been recognized by the authority of the Church. They do not belong, however, to the deposit of faith. It is not their role to improve or complete Christ 's definitive Revelation, but to help (us) live more fully by it in a certain period of history. Guided by the magisterimm of the Church, the sensus fidelium knows how to discern and welcome in these revelations whatever constitutes an authentic call of Christ or his saints to the Church.

Christian faith cannot accept "revelations " that claim to surpass or correct the Revelation of which Christ is the fulfilment, as is the case in certain non-Christian religions and also in certain recent sects which base themselves on such "revelations." (no. 67)

7. Post-Revelation Prophecy

In view of the preceding post-revelational prophecy must be deemed private. The word 'private' is an unfortunate word, since it conveys the idea that what is said or revealed is no concern of mine! It is non-public revelation. It is so because it is no longer an essential part of the deposit of faith. Even though it may concern the whole Church, as Fatima does, for example, it cannot add anything, modify anything, or change anything to what was fulfilled in Christ and the teachings of the apostles.

Hence in approving any particular prophecy or vision, the Church does not act infallibly, It simply acknowledges that it is worthy of acceptance, that there is nothing in the message that is at odds with the teaching of revelation or with the Church's traditional teaching. What is new is the renewed emphasis on some aspect of that revelation or teaching that has bee neglected. Hence, as of old, it represents God's overwhelming concern for the good of his people and their eternal welfare.

It is possible for the visionary or the mystic to misrepresent the grace or charism received. It is not unknown for saints and mystics to communicate historical and even theological errors. In the discernment process and the search for authenticity much will depend on the mystic's or visionary's own personal integrity and piety, as well as his or her state of health, both physical and mental. Hence, a lot is left to the personal judgment of the inquirer. At the official level of church interest this also affects the diocesan commission.

8. Historical Concerns

One question naturally surfaces on this issue: Is prophecy really necessary after the death of the last apostle?

If public revelation is finished why clutter up the history of the Church with apparitions, visions and prophecies which add nothing to what we already know?

The point is that we are so forgetful, so easily led astray that we have constantly to be recalled to our Covenantal obligations and to God's overwhelming concern for our eternal welfare. We are no different from the chosen race who constantly lapsed into paganism. Even Solomon, reputedly the wisest man who ever lived was led astray by his foreign wives. Prophets appeared at different crises to warn the wayward and utter threats of punishment. If we look at Church history we see that there were prophets in the early Church. The prophet Agabus prophesied the imprisonment of Paul. The latter in his letters mentions prophets in Church organization:

In former generations this mystery was not made know to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise in Christ Jesus through the gospel. (Ephesians 3:5,6)

The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers. (ibid., 4:11)

In the early Church prophets were more respected than bishops and deacons. This is evident from the testimony of the Didache (1), a first century document that outlined the teaching of the apostles. It provides interesting insights into Church discipline and goverance.

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(1) Literally the word didache, a Greek word meaning simply "the teaching" was written sometime between 65 and 80 A.D. Other commentators place it in the second century. Nevertheless it was held in high esteem in the early Church, and it was even classed on a level with the scriptures.

Once again we are faced with the intriguing question: why has the specific role of the prophet disappeared from church organization? This is all the more intriguing when we recall the word of the prophet Amos:

Surely the Lord God does nothing, without revealing his secret to his servants the prophets. (Amos 3:7)

To understand this it is necessary to say a word about Montanism.

9. Montanism

It takes its name from an enthusiastic young Christian named Montanus who drew attention to himself as a prophet in the year 172 A.D. He lived in Phrygia, a region of western Asia Minor (modern Turkey). Two prophetesses, Prisca and Maximilla, soon joined him. They claimed to be the special mouthpieces of the Paraclete. They ushered in the New Age of prophecy! God spoke to them in the first person as he did with the prophets of old; Man is like a lyre, and I move over him like a plectrum.

We must not forget that Jesus promised to send the Holy Spirit who would teach them all things! They urged Christians to relish persecution: Do not hope to die in bed… but die as the martyrs! This was a fulfilment of the beatitudes! The tombstones of Phrygia bore ample witness to the boldness of the Montanists and to their fervour in their quest for martyrdom.

However, they also demanded a strict asceticism, mortification of the senses, fasting and marital abstinence. Communities sprang up in places like Pepuza dn Tymion in Phrygia. They were renamed Jerusalem, and Maximilla calmly predicted "After me there will be no more prophecy, but the end!"

The most distinguished convert to Montanism was Tertullian of Carthage, that brilliant theologian whom St. Cyprian called 'The Master'. He believed that prophecy was needed for the perfecting of the Church discipline. So he would refuse forgiveness for serious sins committed after baptism, the banning of remarriage and flight from the danger of persecution.

These excesses prompted excommunication by the first recorded synod of bishops in the history of the Church. This was followed by a very reluctant condemnation by Rome. It is not clear what the basis of this condemnation was. Their failings were those of fanatics and not of heretics. They sought to draw the teachings of the Gospel to their logical conclusion. Their prophetic visions, their speaking in tongues and their intense fervour attracted the suspicion of the authorities. Their prophecies seemed to call into question the emerging canon of scripture. Many of Maximilla's prophecies were not fulfilled. A stable church organization demanded moderation and a balanced teaching that look into consideration human weakness and failings.

Despite its condemnation Montanism survived into the fifth century in Africa and longer in Phrygia. Their legacy is that the Spirit is as alive today as in the past. It has been realized to a large extent in the Pentecostalism of the twentieth century.

10. The Legacy of Montanism

However, it also left a legacy of suspicion among the Church's hierarchy that has endured to this day. The role of the prophet, if we might use the term at all, has been confined to intellectual illumination. This is the enlightenment that comes with serious study of the word of God, such as we find in Thomas Aquinas and in Doctors of the Church. The latest being St. Therese, the Little Flower. The Church is comfortable with that dimension of prophecy. In fact, the archaic, or original, meaning of the word "prophecy" is simply "expounding the scriptures"! But the mystical dimension that comes with ecstasy and the claim of supernatural visions arouses skepticism, uneasiness and even outright dismissal. One thinks of a comment by a Vatican official on the most famous mystic of the twentieth century, Padre Pio: "O, that pious old fraud!"

This suspicion emerged in the discussion of Vatican II and have not been totally laid to rest even though the Council declares that the people of God share in Christ's prophetic office through the anointing by the Holy Spirit. This charism may be extraordinary or more simply and widely diffused but in any case suited to and useful for the needs of the Church. (cf. Lumen Gentium, no. 12)

Here it may reference to the first letter of John:

But you have been anointed by the Holy One, and all of you have knowledge. (1John 2:20)

As for you, the anointing that you received from him abides in you, and so you do not need anyone to teach you. But as his anointing teaches you about all things, and is true and is not a lie, and just as it has taught you, abide in him. (1John 2:27)

However, it went on to say that it was up to the hierarchy to teach and discern the nature and character of these charisms. And St. Paul also reminds us not to quench the Holy Spirit and despise the words of prophets, but test all things (cf. 1 Thess 5:19-21).

11. Conclusion

There is one highly significant conclusion that can be drawn from all the foregoing and that is the Church itself is a prophetic institutional prophetic because of its founder, prophetic because of its mission to proclaim the eternal gospel to all nations.

Whatever misgivings we may have about the Church and the way it has handled visionaries of the past and present, it is essentially a prophetic institution. This is something that we must accept or deny at our peril. This is not to say that in some, perhaps many, instances it may have been misguided. Indeed in some instances its action have been mind-boggling. But we must never forget that the Church as well as being a divine institution, is still a human organization run by sinners for sinners!

Moreover, it is the Church that has decided what the Word of God is. It has given us the Scriptures. That was done in the fourth century in order to counter the spiritual disarray that was being caused by the apocryphal scriptures in the lives of the faithful. Even Luther made this admission that we must thank the Catholic Church for giving us the Bible.

Jesus, who was King, Priest and Prophet, invested His authority in the Church:

All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything that I have commanded you. And remember, I am with you always, to the end of the age. (Matthew 28:18-20)

It is the Holy Father who, in particular, wields this authority. Their encyclicals are prophetic. Look at Rerum Novarum of Leo XIII and the condemnation of Modernism by St. Pius X. It was Pius X who once, in talking about our times, said, "it will appear that Christianity has almost vanished."

We ourselves have also witnessed the prophetic outpourings from the pen of John Paul II. Even when he was a cardinal in 1976 he said on a visit to the United States:

We are now facing the final confrontation between the Church and the anti-Church, the Gospel and the anti-Gospel, and I am not sure that the majority of the American people are aware of this. This confrontation lies within the plans of divine Providence and it is a trial which the whole Church must take up.