Explanation of Gilbert's Prologue on the Apocalypse of Blessed John the Apostle

Explanation of Gilbert's Prologue on the Apocalypse of Blessed John the Apostle.

All who wish to live piously in Christ Jesus (as the Apostle says ¹) will suffer persecution, according to that saying, Son, when you approach the service of God, stand in justice and fear, and prepare your soul for temptation ². For temptation is the life of man upon the earth. But lest the faithful fail in these things, the Lord consoles them and confirms them, saying: I am with you even to the consummation of the age ³. And, Do not fear, little flock ⁴. Therefore God the Father, seeing the tribulations which the Church, founded by the Apostles upon the rock Christ, was going to suffer, so that they might be feared less, determined together with the Son and the Holy Spirit to reveal them.

This prologue is divided into two parts. In the first, the causes of this book are touched on in general. In the second, in particular, there: "Therefore the matter of John."

The first part is in four. In the first the efficient cause is set down; in the second, the material cause, there: "Therefore the matter of John." In the third, the formal cause, there: "Therefore this book." In the fourth, the final cause, there: "But John saw."

In the first a twofold efficient cause is touched on: first, the cause moving or inducing; second, the cause working and executing, there: "But the whole Trinity revealed."

The first part is in three. In the first, first Gilbert puts before us the outward tribulation of the Church so that it may profit; second, the inward consolation of God lest it fail, there: "But lest the faithful." Third, the revelation of both, lest it succumb through fear, there: "Therefore God seeing."

Therefore he says: "All who wish to live piously in Christ Jesus," that is, holding the worship of God and suffering together with their neighbors. Or, "piously," that is, religiously. And in the first way piety is the piety of veneration, which is the same as religiousness or the worship of God. In the second way it is the piety of compassion, which is the same as affection toward neighbor, as Tullius says. As the Apostle says, II Timothy III, 12: "They will suffer persecution," according to that saying of Ecclesiasticus II, 1: "Son, when you approach the service of God," to serve whom, namely, is to reign, "stand in justice," that is, immovable in firmness of purpose against temptations, "and in fear," so that you neglect nothing among the things to be done. Ecclesiastes VII, 19: He who fears God neglects nothing. Or thus: "Stand in justice," that is, persevere in the operation of good, "and in fear," that is, in the declining of evil. Proverbs XIV, 27: The fear of the Lord is a fountain of life, so that they may turn aside from the ruin of death, that is, so that it may make them turn aside from mortal sin. "And prepare your soul," that is, your will, "for temptation," namely to be endured. As if he were saying: So that you may be voluntarily prepared to endure all things. Augustine on Psalm LIV: "If you suffer no persecution for Christ, you have not yet begun to live piously in Christ; but when you have begun, you have entered the winepress; prepare yourself for pressures."

"For temptation is the life of man upon the earth." Job VII, 1, according to another reading ⁵. As if he were saying: Man has been placed upon the earth for this, that, like a strenuous soldier, he may be strong in temptations.

"But lest the faithful in these things," namely, in tribulations, "fail, the Lord consoles them," namely so that he may render them cheerful; "and confirms them," so that he may make them stable, "saying," Matthew XXVIII, 20: "I am with you even to the consummation of the age," namely for protecting and instructing. "And, Do not fear, little flock." Luke XII, 32.

"Therefore," that is, because thus it is necessary to suffer, or because he always consoles and confirms the faithful, "God the Father seeing the tribulations which the Church, founded by the Apostles upon the rock Christ, was going to suffer." Matthew XVI, 18: Upon this rock I will build my Church. I Corinthians X, 4: But the rock was Christ. Matthew VII, 25: For it had been founded upon the rock. "So that they might be feared less," namely, the tribulations; because, as Gregory says, weapons that are foreseen wound less; "he determined together with the Son and the Holy Spirit to reveal them," namely to John, and through John to others.

But the whole Trinity revealed to Christ according to humanity, Christ however to John through the Angel, John to the Church.

Here the fourfold efficient cause of this revelation is touched on, namely, God the Trinity, Christ, John, and the Angel.

Hence he says: "But the whole Trinity revealed," namely, one God, "to Christ according to humanity; Christ however to John through the Angel; John to the Church," namely, specially to Asia, generally to the universal Church.

Concerning which revelation he composed this book. Hence also this book is called Apocalypse, that is, revelation: because here are contained the things which God revealed to John, and John to the Church: how much, namely, the Church suffered in the primitive time, and now suffers, and will suffer in the last times of Antichrist; when there will be such great tribulation that, if it can be, even the elect will be moved. And what rewards for these things, both now and in the future, it is going to receive, so that those whom the announced punishments terrify may be gladdened by the promised rewards.

Here the material cause of this book is touched on: first, insofar as it is matter of virtue; second, insofar as it is a reason for acquiring beatitude, there: "And what rewards for these things."

Hence he says: "Concerning which revelation he composed this book," namely John did. "Hence also this book is called Apocalypse, that is, revelation."

"Because here are contained the things which the Lord revealed to John, and John to the Church: how much, namely, the Church suffered in the primitive time," that is, in the beginning of its foundation, "and now suffers," namely in the modern time, "and will suffer in the last times of Antichrist: when there will be so great a tribulation that, if it can be, even the elect will be moved ⁶."

"And what rewards for these things." As if he were saying: Not only tribulations are contained in this book, but rather "also what rewards for these things," namely for tribulations, "both now," with regard to the gifts of grace, that is, in the present, "and in the future it is going to receive," with regard to the gifts of glory, namely the Church ⁷. "So that those whom the announced punishments terrify may be gladdened by the promised rewards," because Gregory says: "Consideration of the reward diminishes the force of the scourge."

Therefore this book, among the other Scriptures of the New Testament, is reckoned by the name of prophecy, which is more excellent than the other prophecies. For just as the New Testament surpasses the Old, and the Gospel the law, so this prophecy surpasses the prophecies of the Old Testament, because concerning Christ and the Church it announces sacraments already fulfilled for the greater part.

Here the formal cause is touched on. And first the mode or form is determined absolutely, namely as prophetic; second, in comparison, there: "Which is more excellent than the others." And there its excellence is shown in four ways. First, in this, that it has a more certain mode than the other prophecies, because it announces mysteries already fulfilled. Second, in this, that it has a more universal matter, because it is about present, past, and future, there: "Or also for this reason." Third, because it has a greater Author, there: "For confirming which." Fourth, in this, that it has a more noble vision, there: "For since John."

Therefore he says: "Therefore this book, among the other Scriptures of the New Testament, is reckoned by the name of prophecy." Below, XXI, 5. "Which is more excellent than the other prophecies." Hence Haymo says: "There is as great a distinction between this prophecy and that which was revealed before the coming of the Lord as there is a difference between servant and Lord, between law and Gospel, between man and God."

"For just as the New Testament surpasses the Old, and the Gospel the law." On the contrary: Ezekiel I, 16: A wheel was in the middle of a wheel, that is, the Old Testament in the New, and conversely; therefore one is not more excellent than the other. Response. The Old is in the New by explanation, the New in the Old by implication. Likewise, the Old is in the New materially, the New in the Old formally; and therefore the New is more excellent than the Old. Just as form is more excellent than matter, "so this prophecy is more excellent than the prophecies of the Old Testament, because concerning Christ and the Church it demonstrates, or announces, sacraments already fulfilled for the greater part."

On the contrary: If this prophecy surpasses the others, then John was more excellent than all the Prophets. On the contrary: the Gloss says at the beginning of the Psalter that David was the eminent one of the Prophets. Likewise, a certain Gloss on Zechariah says that Zechariah was the eminent one of the Prophets. Likewise, on that saying of Matthew XVII, 3: Moses and Elijah appeared to them. The Gloss says: Elijah the eminent one of the Prophets. Likewise, Deuteronomy XXXIV, 10: There has not arisen further a Prophet in Israel like Moses. Likewise, on the beginning of Daniel Jerome says that no Prophet wrote so openly about Christ as Daniel, who notes both the time of the coming, and enumerates the years and kings, and foretells manifest signs. Likewise, on Isaiah Jerome says that he should be called not so much a Prophet as an Evangelist.

Who is the eminent one of the Prophets?

I respond. John was more excellent than all the Prophets of the Old Testament, because he was a Prophet of the New Testament, both in the profundity of his sayings, and in the authority of the one revealing, and in his own dignity, for he was an Apostle, and all the Apostles are greater in dignity than the ancient Prophets. Hence Jerome in the second prologue of the Bible says: "With confidence I prefer the Apostles to all of them." Nevertheless it must be noted that each of the aforesaid was eminent for some reason. Elijah with regard to the integrity of the flesh, the working of signs, and the free correction of the wicked; David because of ease of speech, and the opening of prophecy, and meekness, and royal dignity, and the promise of Christ to be born from him; Moses with regard to familiarity with God and the open promulgation of God's commandments; Zechariah because of the strenuous invitation of the people to the building of the temple, and to God's faith and worship; Isaiah because of the open calling of the Gentiles; Daniel because of the determination of the time of the incarnation and passion of Christ.

Or also for this reason: because, while prophecy was given to others in one way, to this one prophecy was given at once in three ways, namely concerning the past, present, and future. To confirm its authority there already occurs the authority of the sender, the bearer, and the receiver: of the sender, namely the Trinity; and of the bearer, namely the Angel; and of the receiver, namely John.

"Or also for this reason." Here the second cause of greater excellence is touched on. "Because while to others in one way," that is, a single way, "to this one prophecy was given in three ways at once, namely concerning the past, and present, and future."

"For confirming which," namely the prophecy, "there also occurs the authority of the sender, the bearer, and the receiver." Then he explains: "Of the sender, namely the Trinity; and of the bearer, namely the Angel; and of the receiver, namely John." As if he were saying: From these this book has authority as from three witnesses to whom one should rightly give credence, because in the mouth of two or three witnesses every word shall stand ⁸.

But since these things were revealed to John in a vision, and there are three kinds of visions, it must be seen under which kind it is contained. For one vision is bodily, when, namely, we see something with bodily eyes. Another is spiritual or imaginary, when, namely, whether sleeping or awake, we discern images of things, by which something is signified, as Pharaoh saw the ears of grain, and Moses the bush burning: the former sleeping, the latter awake. Another is intellectual, when, namely, with the Holy Spirit revealing, we grasp by the understanding of the mind the truth of mysteries as it is: in which way John saw the things that are reported in this book. For he did not see only the figures in spirit, but also understood their meanings in his mind.

Here he shows that he saw with a nobler kind of vision than the others. Hence he says: "But since these things were revealed to John in a vision, and there are three kinds of visions, it must be seen under which kind it is contained. For one vision is bodily, when, namely, we see something with bodily eyes," namely with the bodily eye, in such a way that

it cannot be seen by another, as Belshazzar saw the hand writing on the wall ⁹; Elisha saw the fiery chariots in which Elijah was taken up ¹⁰; and Moses saw the burning bush ¹¹.

"Another is spiritual or imaginary, when, namely, whether sleeping or even awake, we discern images of things, by which something else is signified," namely beyond what we see, "as Pharaoh saw the ears of grain," that is, images of ears of grain ¹²; "and Moses saw the bush burning: the former sleeping," namely Pharaoh, "the latter awake," namely Moses.

But on the contrary: It seems that this vision was bodily, because Augustine in the first book On the Marvels of Sacred Scripture says: "Incorporeal fire is declared in the bush, because, when it was shown to bodily eyes, it was necessary that it be displayed in some bodily matter ¹³." Therefore he saw with bodily eyes; therefore it was a bodily vision, and not a spiritual one. I respond. It is called a spiritual vision to this extent, because fire which was not in the thing was seen imaginatively. Hence Augustine says: "Rather, that fire was there of which it is said, Psalm CIII, 4: You who make your Angels spirits, and your ministers a burning fire. But Peter's vision was imaginary, Acts X, 11 and 12, when he saw four-footed animals and creeping things."

"Another is intellectual, when, namely, with the Holy Spirit revealing to the understanding of the mind," namely the mind which is the superior power of the soul, "we grasp the truth of mysteries," namely of secrets, that is, when we see intellectual things which are without imagination: "in which way," that is, in which last way, that is, by intellectual vision, "John saw the things that are reported in this book."

On the contrary: The Gloss at the beginning of this book says thus: "But John saw images, and in them he understood the truth." Therefore his vision was imaginary, and not therefore intellectual. I respond. John's vision was spiritual, as he himself says, because he was in the Lord's day. But it must be known that spiritual vision is twofold. One kind is when only images of bodily things are discerned in spirit and are not understood; and thus Pharaoh's vision, when he saw the seven ears of grain and the seven cows, was spiritual ¹⁴. Another kind is when in spirit not only images are discerned, but also what is signified through them is understood; and thus the vision of the Prophets was spiritual, and similarly the vision of John. But that Gilbert says that it was an intellectual vision: he says this to distinguish it from that vision in which the things that are seen are not understood. Or it must be said that, speaking materially, the vision was spiritual, because those images which he saw were made in spirit; but speaking formally it was intellectual, because his understanding was illuminated so that he understood the things he saw, that is, what those images signified.

Hence it follows: "For he did not see only figures in spirit, but also understood their meanings in his mind." Note that some of the Prophets saw things without any image, by the impulse of the Holy Spirit alone, as David did, who nevertheless transformed the things seen into images, as is evident when he said, Psalm I, 1: Blessed is the man, etc. And afterward he adds, verse 3: He will be like a tree, etc. Some saw images in which they understood the truth; they first set down the images and afterward expounded them, as Isaiah and others did. This is evident in Jeremiah I, 13 and 14: I see a boiling pot, and its face from the face of the north. He expounds this, saying: From the north evil will be opened. But John saw images and understood the truth; but in reporting what he had seen he set down the images and did not expound them; and therefore there is greater difficulty there than in the other Prophets.

But John saw, and wrote on the island of Patmos, having been banished into exile by Domitian, a most impious prince. This cause compelling him to write: because while he was held as an exile by Domitian on the island of Patmos, many vices and diverse heresies sprouted and grew strong in the Churches over which he presided.

Here the final cause is touched on, and this is twofold. The first is for removing the evil of a twofold error. The second is for promoting the good, there: "But John writes."

Therefore he says: "But John saw, and wrote on the island of Patmos, having been banished into exile by Domitian, a most impious prince. This cause compelling him to write: because while he was held as an exile by Domitian on the island of Patmos, in the Churches over which he presided," namely those of Asia Minor, "many things sprouted," by beginning, "and grew strong," by custom, that is, "vices" increased which corrupt the affection, "and diverse heresies" which corrupt the understanding. Or, "vices" which corrupt morals, "and diverse heresies" which corrupt faith.

Then he manifests where the heresies were sprouting, saying:

For there were certain heretics there saying that Christ had not existed before Mary, because he was born temporally from her. John rebuked them at the beginning of his Gospel, saying: In the beginning was the Word ¹⁵. And in this book when he says: Alpha and Omega, that is, beginning and end ¹⁶. Certain persons also were saying that the Church would cease under the weight of tribulations before the end of the age, and that for its labor it would not receive an eternal reward. Therefore John, wishing to destroy their errors, shows that Christ is the beginning and the end. Hence Isaiah says: Before me no God was formed, and after me there will not be. And he shows that the Church does not cease through the exercise of tribulations, but profits, and for these things receives the eternal prize.

"There were certain heretics there," namely in Asia, "saying that Christ had not existed before Mary," not attending to that saying: Before the daystar I begot you ¹⁷. Besides this, they were saying this, "because he was born temporally from her," not attending to that saying of the Apostle, Galatians IV, 4: God sent his Son made from a woman. If he sent him, therefore he existed before. "Whom John at the beginning of his Gospel," namely as writer, not as actor, "rebuked, saying: In the beginning," that is, in the Father who is the beginning without beginning, "was the Word," that is, the Son.

"And in this book," supply, he rebukes them, "when he says: Alpha and Omega, that is, beginning and end." If he was in the Father, and the Father is eternal, therefore the Son is eternal. Likewise, if he is the beginning, therefore he is before Mary, as before.

"Certain persons also were saying that the Church would cease under the weight of tribulations before the end of the age." Against that is Matthew XXVIII, 20: Behold, I am with you even to, etc. "And that for its labor it would not receive an eternal reward." Against that is Wisdom X, 17: God rendered to the just the reward of their labors, etc.

"Therefore John, wishing to destroy their errors, shows that Christ is the beginning and the end. Hence, Isaiah XLIII, 10: Before

no God was formed before me, and after me there will not be. As if he were saying: I am both without beginning and without end. "And that the Church does not cease through the exercise of tribulations." Below, XII, 14: Two wings were given to the woman, etc. "But that it advances, and receives for these things an eternal prize." Below, XXI and XXII throughout, namely when the Church will be introduced into the bridegroom's chamber.

But John writes to the seven Churches of Asia and to their seven Bishops, instructing them concerning the aforesaid things, and in them, through them, teaching the whole general Church.

Twofold Asia.

Here the second final cause is touched on, namely the instruction of the Church. Hence he says: "But John writes to the seven Churches of Asia," namely of Asia Minor, whose metropolis was Ephesus; not of greater Asia, which is the third part of the world. For he himself presided over the seven Churches of that Asia. "And to their seven Bishops, instructing them concerning the aforesaid things, and in them through them," that is, through the Churches of Asia, "teaching the whole general Church."

Therefore the matter of John in this work is especially the state of the Asian Church, and also of the whole Church, namely what it suffers in the present and what it is going to receive in the future.

"Therefore the matter is." Above he touched in general on the causes of this work. Here he touches on them as if in particular, as if recapitulating what the matter is, what the intention is, and what the mode of proceeding is.

Therefore he says: "Therefore the matter of John in this work is especially the state of the Asian Church, and also of the whole Church, namely what it suffers in the present," that is, in the present age, "and what it is going to receive in the future."

But its intention is to admonish to patience, which must be kept, both because the labor is brief and because the reward is great.

"But its intention is to admonish to patience, which must be kept: both because the labor is brief." Wisdom IV, 3: Troubled in few things. "And because the reward is great." In the same place above: In many things they will be well disposed.

The mode of treating is such: first he sets before us the Prologue and salutation, where he renders the hearers kindly disposed and attentive; once this has been set before them, he approaches the narration. But before the narration he shows that Christ is from eternity, without beginning and without end, introducing him speaking: I am Alpha and Omega, that is, the beginning and the end ¹⁸. Afterward, approaching the narration, he distinguishes seven visions; when these are finished, this book is completed.

But he sets the Prologue before us, saying: The Apocalypse of Jesus Christ ¹⁹; understand, this is it, as in other places: This is the Vision of Isaiah; and, These are the Parables of Solomon.

"The mode of treating is such: first he sets before us," namely John does, "the Prologue," when he says: The Apocalypse of Jesus Christ; "and the salutation," namely when he says: John to the seven Churches ²⁰.

Here an objection is raised: The salutation belongs to the Prologue itself; therefore he badly says, Prologue and salutation. I respond. This conjunction, and, is sometimes governed copulatively, as, Socrates and Plato run; sometimes expositively, as, Proverbs XXXI, 30: Grace is deceitful, and beauty is vain; sometimes unitively, and this in two ways: either because it unites two things with respect to a third, as when it is said, A rational soul and flesh are one man; or because it designates that one thing belongs to the unity of another, and so it is taken here.

"Where he renders the hearers kindly disposed" inwardly, "and attentive" outwardly. Or, "kindly disposed" in affection, "and attentive" in understanding. "Once this has been set before them, he approaches the narration," in the first chapter, verse 9: I John, your brother.

"But before the narration he shows that Christ is from eternity without beginning and without end, introducing him as speaking and saying: I am Alpha and Omega, that is, the beginning and the end. Afterward, approaching the narration, he distinguishes seven visions," namely according to the seven Churches to which he writes. "When these are finished this book is completed," that is, ended.

"But he sets the Prologue before us, saying: The Apocalypse of Jesus Christ; understand, this is it, as in other places: This is the Vision of Isaiah; and, These are the Parables of Solomon."