2024/07/29

154. The Priesthood and the Cross

The first paragraph (Revelation 21:1-8) of the Prophecy of the Spirituality of the Holy Spirit (chapters 21-22), the seventh prophecy in the Prophetic Structure of the Book of Revelation (see diagram below), has the same structure as the last paragraph (20:11-15) of the Prophecy of the Completion of the Liturgy of the Mass (chapters 19-20), in which the Eucharist hidden in heaven in the fourth prophecy appears, as discussed in the previous issue. From this fact, we saw that the first paragraph of the Prophecy of the Spirituality of the Holy Spirit reveals the mystery of the Eucharist. 

The following second paragraph of the Prophecy of the Spirituality of the Holy Spirit (chapters 21-22) begins with the phrase: "Then came one of the seven angels who had the seven bowls full of the seven last plagues, and spoke to me, saying, 'Come, I will show you the Bride, the wife of the Lamb.'" (Revelation 21:9). Here, "the Bride, the wife of the Lamb" represents the cross on which Jesus' body was nailed and which supported it (cf. blog № 149). This cross signifies the priesthood, the office that the priest himself bears, who performs the words of Jesus in memory of him. So, when Jesus chose the Apostles and sent them out, he told them, "[H]e who does not take his cross and follow me is not worthy of me" (Matthew 10:38). 

When the priest, who asked the Father for the bread and wine to become the Body and Blood of Jesus in Jesus’ name, takes the bread and lifts it above the altar that he surrounds with the congregation, his body becomes the cross to which Jesus' body was nailed and which supported his body. The Gospel reads, "But standing by the cross of Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and Mary Mag'dalene" (John 19:25). Jesus looked at them from the cross and spoke to them (cf. John 19:26-27). Hence, the priest shows the consecrated host towards the congregation gathering around the altar together. 

All these events accomplished by Jesus were inscribed in the memory of the Apostles, who had stated, "Even if I must die with you, I will not deny you" (Matthew 26:35) at Jesus' last table but failed to fulfil the words. At the same time, Jesus' prayer that the Father's name would continue to protect the Apostles was there (cf. John 17:11-19). 

Jesus told the Apostles, "Greater love has no man than this, that a man lay down his life for his friends. You are my friends if you do what I command you" (John 15:13-14) and continued, "No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you" (John 15:15). He then prayed to the Father, "And for their sake I consecrate myself, that they also may be consecrated in truth" (John 17:19). 

The "truth" is Jesus himself (cf. John 14:6). It was on the cross that Jesus, the Truth, consecrated himself. Hence, when the priest lifts the Eucharist, which became the body of Christ in response to his prayer, above the altar that he sourounds with the congregation, the very body of the priest who supports the Eucharist becomes the cross that supports the body of Jesus and becomes the one consecrated together, being nailed to Jesus. Thus, Jesus' prayer that "they also may be consecrated in truth" is fulfilled. 

The friends Jesus said he would "lay down his life for his friends" refer to the Apostles, who were to assume the priesthood. It was Jesus' determination not to lose any of the Apostles (cf. John 18:9), to whom he said, "You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you" (John 15:16). 

Maria K. M.

 2024/07/22

153. The Mystery of the Eucharist Appearing in the Book of Revelation

Previously, we reviewed our discussion of the Eucharist and the priesthood hidden in heaven and the wilderness in the fourth prophecy of the Prophetic Composition of the Book of Revelation (see diagram below), the Prophecy of the Fate of the Church with the Priesthood and the Sacrament of the Eucharist Hidden in the Wilderness and Heaven (chapters 12-16). Based on this reflection, we will go on our current discussion. 

The Eucharist, hidden in heaven in the fourth prophecy, appears in the last paragraph of the sixth prophecy, the Prophecy of the Completion of the Liturgy of the Mass (chapters 19-20). In this paragraph that begins with the phrase, "Then I saw a great white throne and him who sat upon it; from his presence earth and sky fled away, and no place was found for them" (Revelation 20:11), the "great white throne and him who sat upon" evokes the image of the Eucharist, and it describes the salvation of the evil spirits by the Eucharist (cf. 20:12-15). Then, the paragraph ends with the phrase: "Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire; and if any one's name was not found written in the book of life, he was thrown into the lake of fire" (20:14-15). This structure, with the bolded passages as the decisive clues, shows that also the opening paragraph of the seventh prophecy, the Prophecy of the Spirituality of the Holy Spirit (chapters 21-22), continuously describes the Eucharist (cf. 21:1-8). 

The opening paragraph of the Prophecy of the Spirituality of the Holy Spirit begins with the statement: "Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more" (21:1). It is followed by the phrase "And I saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (21:2), which indicates that this paragraph is related to the sixth prophecy, the Prophecy of the Completion of the Liturgy of the Mass (chapters 19-20). That is because "a bride adorned for her husband" represents the table of Jesus' last supper, i.e. the altar (cf. blog № 149). Hence, both the "loud voice from the throne" (21:3) and the voice of "he who sat upon the throne" (21:5) that the author heard in this paragraph are from the Eucharist. Here, the story tells how the Eucharist, the mystery of the second incarnation, so to speak, by the Holy Spirit, continues and preserves all that Jesus Christ has accomplished (cf. 21:3-7). The paragraph ends with, "But as for the cowardly, the faithless, ... their lot shall be in the lake that burns with fire and sulphur, which is the second death" (21:8).

Jesus Christ, fully God and fully human, cast out the demons but did not save them while he was alive in this world in a human body. Instead, he did save them by dying and descending into hell (cf. blog № 147). The Eucharist still saves demons similarly, i.e. by being eaten by believers and dying (cf. 20:12-15). Furthermore, the Eucharist makes us realise that God is with us, just as Jesus was with the people, and that the Kingdom of God is there (cf. 21:3-4). 

The Holy Spirit, who makes us realise all that Jesus Christ has achieved, fulfils in the believers who receive the Eucharist the words of Jesus, who said, "In that day you will know that I am in my Father, and you in me, and I in you" (John 14:20) and makes them experience concretely, as it were, the mystery of the third incarnation. By doing so, the Holy Spirit leads them into the spirituality of the Holy Spirit, which can reproduce in them the state of the mystery of the third incarnation (cf. Revelation 21:5-6). In the spirituality of the Holy Spirit, the Christian who calls God his heavenly Father becomes at the same time a child of Jesus, who is God (cf. 21:7). In this way, the Christians, when united with the Holy Spirit sent in the name of Jesus and collaborating with him, will bring the image of Jesus Christ into the world. 

So, the warning at the end of this paragraph, which reads as follows, is here addressed to us Christians, as the words "the faithless" indicate: "But as for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolaters, and all liars, their lot shall be in the lake that burns with fire and sulphur, which is the second death" (21:8). 

Even Christians who have received the Holy Spirit, like the Apostles, who were told by the ascending Jesus, "But you shall receive power when the Holy Spirit has come upon you" (Acts 1:8), will not escape the second death if they do not believe in the power that they have received but become cowardly and faithless and commit one unrighteous act after another. 

Thus, the first paragraph of the Prophecy of the Spirituality of the Holy Spirit (chapters 21-22), together with the last paragraph of the Prophecy of the Completion of the Liturgy of the Mass (chapters 19-20), reveals the mystery of the Eucharist hidden in heaven in the fourth prophecy. As for the mystery of the priesthood, also hidden in the wilderness, we will discuss it in the articles from the next on. 

Maria K. M.

 2024/07/15

152. The Eucharist and the Priesthood that are Hidden

In the past issues, we have discussed the Eucharist and the priesthood hidden in heaven and the wilderness in the theme of the fourth prophecy of the Prophetic Composition of the Book of Revelation (see diagram below), the Prophecy of the Fate of the Church with the Priesthood and the Sacrament of the Eucharist Hidden in the Wilderness and Heaven (Revelation 12-16). As a result, we found that the woman "clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars" (Revelation 12:1) represents the priesthood and that the "great red dragon" (12:3) represents human information. And because the fate of the Church was heading towards the Prophecy of the Fall of the Church (Chapters 17-18), the Eucharist, born of the priesthood, was hidden in heaven, while the priesthood in the memories of the Apostles (cf. 12:5-6). Before moving forward with our current discussion, let's take a moment to reflect on these considerations again. 

Then, Michael and his angels challenged the human information (the dragon and his angels) to battle and triumphed (cf. 12:7). That was to protect the spirits of the Apostles, to whom Jesus had been told on his ascension that "before many days you shall be baptized with the Holy Spirit" (Acts 1:5) and "you shall receive power when the Holy Spirit has come upon you" (Acts 1:8). 

In fact, the Apostles were in the upper room of the house where they were staying in the city, following the words of risen Jesus who, while having a meal with them, had commanded "not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, 'you heard from me'" (Acts 1:4). They "with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers" (Acts 1:14). They, fervently praying on the upper room, were protected from human information. 

In their spirits, as they saw the risen Jesus, their Tree of Life has been acting as an interface that connects their Breath of Life with divine knowledge. Their Tree of Life was also linked to their Tree of the Knowledge of Good and Evil and conveyed divine knowledge to their souls already connected to the Tree of the Knowledge of Good and Evil. They, whose spirits and souls were combined in this way, were in a state where they could empathize with the words of Mary, who had been pregnant with Jesus and visited Elizabeth: "My soul magnifies the Lord, and my spirit rejoices in God my Savior" (Luke 1:46-47) (see figure 1). 

As described in Genesis, after humankind had connected with the Tree of the Knowledge of Good and Evil first, when intense desires arose in their souls, they could perform actions, with their souls for themselves getting connected with their Breath of Life, seeking powerful spontaneity. Many people had become candidates for evil spirits. If they die, they will become evil spirits and wander the world. Very these people, tormented by the suffering of hell until encountering the Eucharist, will become "the accuser of our brethren ... who accuses them day and night before our God" (Revelation 12:10). 

The Apostles "have conquered him by the blood of the Lamb and by the word of their testimony" (12:11). They tesified to the "authority of his Christ" (12:10). The "word of their testimony" is as described in the Gospel: "Peter said to him, 'Even if I must die with you, I will not deny you.' And so said all the disciples" (Matthew 26:35). Afterwards, they were scattered as Jesus had foretold, and, having learned of Jesus' passion and death, the blood of the Lamb and the word of their testimony were engraved on their memory. 

The priesthood was hidden in a place where it could be nourished, escaping from human information (the devil, the dragon, and the serpent) (cf. Revelation 12:14). It was the seats at the Last Supper. Luke writes, "And he took bread, and when he had given thanks he broke it and gave it to them, saying, 'This is my body which is given for you. Do this in remembrance of me.'"(Luke 22:19). This command of Jesus becomes of the present at the place where the Mass liturgy, realized through the descent of the Holy Spirit, is performed. Human information could not enter there (cf. Revelation 12:12-16). 

However, after the Mass is over, the believers sent out, namely, "those who keep the commandments of God and bear testimony to Jesus" (12:17), are to meet with a group of information challenging to battle with them. It is the human accidental information that is like "the sand of the sea" (12:18). 

Maria K. M.

 2024/07/08

151. The Loop to Infinity

One of the main characteristics of the Book of Revelation is that, in addition to being a book of revelation and prophecy, it is also a book of formation. As we examined last time, the signal words that have supported and conveyed the work of Revelation are gathering towards the chapters of the final prophecy, The Prophecy of the Spirituality of the Holy Spirit (Revelation 21-22) (see diagram below). This fact shows that this book of formation has, so to speak, a loop structure of a computer program. The repeated commands create an unconscious realm within the believer's memory, engraving in it the worldview of Jesus Christ, who appeared in this world, so that the believers can be prepared to become connected to the infinite greatness of God. That is because it is impossible to contain the worldview of Jesus Christ, who is God, within the human consciousness alone. So, continuing from last time, I would like to move forward with my discussion by giving some examples. 

In The Prophecy of the Spirituality of the Holy Spirit (Revelation 21-22), the phrase "I am the Alpha and the Omega, the beginning and the end" (21:6) is repeated in an intensified form: "I am the Alpha and the Omega, the first and the last, the beginning and the end" (22:13). This repetition is the force that makes this final chapter back to the first chapter. That is because the phrase "I am the Alpha and the Omega" (1:8) is in The Prophecy About Jesus Christ Who Is with the Church (Revelation 1) (see diagram below). This force is reduced to the power of the unconsciousness that comes from the daily repetition of practice by those who regard the Book of Revelation as a book of formation. That is so that Christians, who have received the name of Christ, can collaborate with the Holy Spirit sent in the name of Jesus. 

Next, the following three phrases are repeated: "But as for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolaters, and all liars, their lot shall be in the lake that burns with fire and sulphur, which is the second death" (21:8), "But nothing unclean shall enter it, nor any one who practices abomination or falsehood, but only those who are written in the Lamb's book of life" (21:27), and "Outside are the dogs and sorcerers and fornicators and murderers and idolaters, and every one who loves and practices falsehood" (22:15). They admonish us to return to the beginning of the formation and brace ourselves for practice. 

These admonitions, as we have seen, remind us that the only way for evil spirits to be saved is to rely on the Eucharist, which is the "great white throne" (20:11). Through the practice of the Book of Revelation, those believers who have put on the world view of Jesus Christ live their daily routine of going to the Mass and point the "way for the Kings" (16:12) for the evil spirits of those who were once human to reach the Eucharist without being possessed by evil spirits. 

The "blessedness" that appears throughout the Book of Revelation as good companions in this formation also supports the loop of the Book of Revelation. The sixth "blessedness" in the phrase, "And behold, I am coming soon. 'Blessed is he who keeps the words of the prophecy of this book'" (22:7), gives the trainees the courage to return to the first "blessedness" in the phrase, "Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near" (1:3). The worldview of Jesus Christ that we unconsciously acquire by reading the Book of Revelation and listening to it is particularly helpful in our routine of going to the Mass. There may be hardships in it, but through this practice, not only is the person purified, but their footsteps also purify their era.    

The seventh "blessedness," which is the last one, is in the phrase: "Blessed are those who wash their robes, that they may have the right to the tree of life and that they may enter the city by the gates" (22:14).  The "right to the tree of life" here is the right to connect the "tree of life", put within us, to the "breath of life". The "tree of life", connected to the "breath of life", which was shared out of God's spontaneity, receives divine knowledge from the Holy Spirit and functions as an interface. Then, the "tree of life", together with the "breath of life", directs itself towards the souls of the believers who are ready. In this way, the believers who have received divine knowledge begin to "wash their robes ...  that they may enter the city by the gates". A great reward and encouragement that Jesus promised await them there, as follows. 

"Peace I leave with you; my peace I give to you; not as the world gives do I give to you. Let not your hearts be troubled, neither let them be afraid" (John 14:27) 

Maria K. M.

 2024/07/01

150. Signals

Continuing from the previous article, we will discuss the Prophecy of the Spirituality of the Holy Spirit (Revelation 21-22) in the Prophetic Composition of the Book of Revelation (see diagram below). It is the last prophecy of Revelation. The signalling words that have supported and communicated the work of Revelation as a book of prophecy up to this point are gathering here.

The loud voice speaking to the author from the throne in Revelation 21:3 told him that all the toil, death, sorrow and lamentation leading up to the realisation of the Prophecy of the Completion of the Liturgy of the Mass (chapters 19-20) had passed away. That is the scene immediately after the completion of the Mass liturgy. So, "The one who sat on the throne said, 'Behold, I make all things new.' Then he said, 'Write these words down, for they are trustworthy and true.'" (Revelation 21:5).

Therefore, the "times of universal restoration" in Peter's sermon at the temple in the Book of Acts, "[Jesus,] whom heaven must receive until the times of universal restoration of which God spoke through the mouth of his holy prophets from of old" (Acts 3:21), is the time when the prophecy of the completion of the liturgy of the Mass is fulfilled in Revelation.

Hence, "the one who sat on the throne" continued to the author: "They are accomplished. I [am] the Alpha and the Omega, the beginning and the end. To the thirsty I will give a gift from the spring of life-giving water. The victor will inherit these gifts, and I shall be his God, and he will be my son" (Revelation 21:6-7). He said this to the author because the author knew what "these gifts" were when he said, "The victor will inherit these gifts".

The author was inspired to write the Book of Revelation because the author was "caught up in spirit on the Lord's Day and heard behind me a voice as loud as a trumpet" (1:10). That voice commanded him to write what he had seen on a scroll and send it to the seven churches. Common to these seven letters were the gifts given to the "victors" (cf. 2:7, 2:11, 2:17, 2:26-28, 3:5, 3:12, 3:21).

Here, the gift in the last letter is described as follows: "I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne" (3:21). This phrase is found to make sense in connection with that of chapter 21: "The victor will inherit these gifts, and I shall be his God, and he will be my son" (21:7). That is because the sender of the last letter is "the source of God’' creation" (3:14), and the theme matches the words mentioned above "The one who sat on the throne" (21:5).

Furthermore, the phrase in the last letter immediately before "I will give the victor the right to sit with me on my throne" is "Behold, I stand at the door and knock. If anyone hears my voice and opens the door, [then] I will enter his house and dine with him, and he with me" (3:20). He who "stand at the door and knock" is looking forward to the completion of a table fit for him to enter. That is because he is the Christ who said: "I have eagerly desired to eat this Passover with you before I suffer, for, I tell you, I shall not eat it [again] until there is fulfilment in the kingdom of God" (Luke 22:15-16).

Hence, the "victor" in this case is the Christian who made the Mass liturgy completed. As shown in the diagram, the Prophetic Composition of the Book of Revelation, we can identify at least three essential requirements for the completion of the Mass liturgy. These have not yet been achieved or are still under discussion in the Church. Indeed, we are amid the Prophecy of the Fall of the Church.

The two phrases above for "victor" can be connected as follows. ''I will give the victor the right to sit with me on my throne, as I myself first won the victory and sit with my Father on his throne. I shall be his God, and he will be my son."

What is presented here is in line with what Jesus said at the Last Supper: "In that day you will know that I am in my Father, and you in me, and I in you" (John 14:20). The will of Jesus was to have Christians, whom he called "my brother, and sister, and mother, and my friends," become "my son."

Maria K. M.

 2024/06/24

149. The Sacred Heart of Jesus and John the Baptist

The last part of the structure of the Book of Revelation, the Prophecy of the Spirituality of the Holy Spirit (cf. Revelation 21-22 / see diagram below), when viewed as a book of prophecy (cf. Revelation 1:3), is the sacred heart of Jesus itself because the Holy Spirit was sent to us in Jesus' name (cf. John 14:26). It begins with the expression which looks like an omen of something: "Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more"(Revelation 21:1). That is because the author "saw the holy city, new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (21:2).

The term 'bride' appears in five scenes of Revelation. Elsewhere in the New Testament, it is only the following words from the mouth of John the Baptist in the Gospel of John: "He who has the bride is the bridegroom" (John 3:29). As Jesus said, "For all the prophets and the law prophesied until John; and if you are willing to accept it, he is Elijah who is to come" (Matthew 11:13-14), John the Baptist was a prophet. Therefore, we may infer and interpret these words of John the Baptist based on Revelation.

The "Bride" appears in Revelation for the first time at the end of the Prophecy of the Fall of the Church (chapters 17-18). Although The Prophecy of the Establishment of the New Testament (chapters 4-11) ends and the New Testament is established, the Church, in the Prophecy of the Fate of the Church with the Priesthood and the Sacrament of the Eucharist Hidden in the Wilderness and Heaven (chapters 12-16), is at the mercy of information and ends up falling to the extent that it is described as being "arrayed in purple and scarlet, and bedecked with gold and jewels and pearls, holding in her hand a golden cup full of abominations and the impurities of her fornication; and on her forehead was written a name of mystery: 'Babylon the great, mother of harlots and of earth's abominations.'" (17:4-5).

Finally, Revelation tells us that "the light of a lamp shall shine in thee no more; and the voice of bridegroom and bride shall be heard in thee no more; for thy merchants were the great men of the earth, and all nations were deceived by thy sorcery. And in her was found the blood of prophets and of saints, and of all who have been slain on earth" (18:23-24). This image also overlaps with the scene of the martyrdom of John the Baptist.

In light of the situation above, interpreting the "bridegroom" here as the Word and the "bride" as the New Testament, which presents the New Covenant, we can see that the phrase is a lament that both the Word and the New Testament have been forgotten in the Church. Then, John the Baptist's expression, "He who has the bride is the bridegroom", is understood as an image of the Word completing the New Testament, giving us reason to nod to the last prophet of the Old Covenant, who said, "He must increase, but I must decrease" (John 3:30).

"The Bride" is next mentioned in the passage, "the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to be clothed with fine linen, bright and pure" (Revelation 19:7-8), which is placed in the section the Prophecy of the Completion of the Liturgy of the Mass (chapters 19-20). Again, the "Bride" refers to the New Testament since the "marriage of the Lamb" is the scene of Jesus' last supper, and the New Testament received here the words of Jesus, instituting the Sacrament of Eucharist.

The latter three are in the Prophecy of the Spirituality of the Holy Spirit (chapters 21-22), to which other images are added. The one "prepared as a bride adorned for her husband" (21:2) alludes to the table (the altar) which supported Jesus' body, made present by the Word at his last supper, and "the Bride, the wife of the Lamb" (21:9) alludes to the cross that supported Jesus' body itself on the following day.

At the end of these, the Revelation says: "The Spirit and the Bride say, 'Come.' And let him who hears say, 'Come.' And let him who is thirsty come, let him who desires to take the water of life without price" (22:17). That is voice of the heart of Jesus, who invites people around the world to the completed Mass liturgy and commands his followers to do so. It is we Christians who demonstrate this heart of Jesus. For the following words of Jesus are realised in us.

"On the last day of the feast, the great day, Jesus stood up and proclaimed, 'If any one thirst, let him come to me and drink. He who believes in me, as the scripture has said, "Out of his heart shall flow rivers of living water."'"(John 7:37-38).

Maria K. M.

 2024/06/17

148. The Great White Throne and the Salvation of the Evil Spirits

Evil spirits are originally human beings and are different from devils and Satan. So, the idea of understanding evil spirits by considering devils and Satan as information draws our attention to the fact that the "evil" phenomena in the world are the work of humans caused by a close causal relationship between information and people. Therefore, even if we witness supernatural phenomena caused by evil spirits possessing people, they are not unimaginable for Christians, who live with the supernatural experience of collaborating with the Holy Spirit in mind. We will return to Revelation from this issue and conclude my reflection on the "Prophecy of the Completion of the Liturgy of the Mass" (see diagram below "Prophetic Composition of the Book of Revelation"). 

Whenever  bloated needs emerge from the 'knowledge and memory', ' sensory functions' and 'bodily functions' of a living person, the evil spirits take advantage of the opportunity to possess him, remain within him, perform signs with him and gather candidates for evil spirits (cf. Matthew 12:43-45). Their place "for battle on the great day of God the Almighty" (Revelation 16:14) is the place where the Eucharist is raised in the Mass liturgy and draws all men to him (cf. John 12:32). Hence, the footsteps of believers who go there become "the way for the kings" (Revelation 16:12). 

On the other hand, various information awaits believers on their way to the Mass liturgy (cf. Revelation 20:7-10). "Their number is like the sand of the sea" (Revelation 20:8). The believers are continually deceived by them and followed around until they enter the Mass liturgy. However, once the faithful get into the Mass liturgy, they concentrate on it, and all this information is forgotten. It is as if "fire came down from heaven and consumed them" (Revelation 20:9). The information with which they were deceived was "thrown into the lake of fire and sulphur" (Revelation 20:10) and disposed of. 

Revelation continues: "Then I saw a great white throne and him who sat upon it; from his presence earth and sky fled away, and no place was found for them" (Revelation 20:11). Since the author writes he saw "a great white throne and him who sat upon it", i.e. the Eucharist, the Liturgy of the Eucharist begun, and the Eucharist is about to be elevated in the actual scene of the Mass liturgy. That is the place of the reality of God and people. After that, "from his presence earth and sky fled away, and no place was found for them" because the scene was of a different place from the actual scene of the Mass liturgy where the Holy Spirit and the believers collaborate even though the author could see the Eucharist. That is the place of the reality of God. 

There, the author saw that people died and that their Breath of Life, to which their Human Knowledge and Memory was attached, was "standing before the throne" (Revelation 20:12) as wandering demons remaining on earth, unable to follow God's command "Be!" which is about to leave their bodies and return to their Father in heaven. They had somehow found "the way for kings" and had come there. The presence of the Eucharist is the place where what they had done when they were alive with their Human Knowledge and Memory attaching to their Breath of Life is clearly revealed by God and is pulled away (cf. Revelation 20:12). Their stripped Human Knowledge and Memory are to be "thrown into the lake of fire" (Revelation 20:15) and disposed of as those whose "name was not found written in the book of life". 

At that time, in the actual scene of the Mass liturgy, the faithful are receiving the Eucharist. The body of Jesus Christ, in which God is present, is, in a way, God alive through the mystery of the Second Incarnation. When this God is eaten by believers and dies, the spontaneity of God's "I AM" and the divine knowledge returns to the Father in heaven, taking with it the Breath of Life, stripped of the Human Information and Memory. The Mass liturgy, in which the Holy Spirit and the believers collaborate, saves even the demons. Celebrating the Mass liturgy becomes the source of the power suppressing the "evil" phenomena in the world from the inside. 

For this reason, and also for the Church, which remains in the stage of the Prophecy of the Fall of the Church, to get out of it, we Christians must move towards the completion of the Mass Liturgy. And just as our predecessors established the New Testament and proved the prophecy of Revelation, we must demonstrate the Prophecy of the Completion of the Liturgy of the Mass. 

Maria K. M.

                                 (Changes are made in the diagram above.)