The Messiah Will Return E-Book

Sister Frances

• Herausgeber: Books on Demand
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 125

Veröffentlichungsjahr: 2022

Beschreibung

'Issa Al-Massih, Jesus the Messiah, will come. A global government like a great mafia appears to shape itself more and more. Under the traits of the figure of the Antichrist, numerous Islamic traditions speak of it. Of these, the tradition of the Gospels is manifestly the first coherent source, but very misunderstood in the West. What sort of things must happen around the manifestation of this Antichrist ? What rapport between this and the Day of Judgment with its consequences ? How do we prepare for it? The exchanges between Muslims and Christians will be nurtured by the 39 short articles in this book, allowing us to rediscover this misunderstood source which speaks to the heart.

Leseprobe

Table of content

Ancestors of ‘Issa --Meaning of History, Meaning of Suffering

To Be Protected against the Rajim (the Damned

)

Maryam “Sister of Aaron”: In What Sense?

Maryam with the Wife of Zachariya

The Word ‘Issa, “walad (child)” or “Ibn (Son)”?

Virgin Mother of a “Word”

The Kalima (the Word

)

Have You Said: Take Me and My Mother for Two Divinities?

Does Maryam Clarify Submission to God?

God

Wants

to Respect Maryam, It Is His Will

Submitting Oneself to Destiny, Good or Evil?

Maryam Praises the Merciful, the truly Merciful

The Palm Tree, the Church of Kathisma and the Dome of the Rock

The Signs Surrounding the Birth of ‘Issa (Jesus

)

The Faithful and True Witness

Justified by Miracles?

None Has Risen to Heaven but He Who Comes from Heaven

What Does “Jesus Is Lord” Mean?

Understanding the Death of Jesus: The Film of Mel Gibson?

Coming Out of the Spiral of Evil: The Pardon

Resurrected First, Does ‘Issa Return for Revenge?

The Paraclete Promised by ‘Issa (Jesus): Muhammad (~)?

Jibril, the Holy Spirit and the Koran

Wine and Ultimate Realities

The Messianist Spirit, A World to Enslave?

Secularism or Islamism, Two Nightmares?

Eschatological Fever, the Place of Manipulations?

In 2020, What to Say of the Antichrist (Ad-Dajjal)?

Jewish Temple, Mosque of ‘Umar, and 3

rd

Temple

What Community on Earth?

The Antichrist – the “Dajjal”

Where, When and How to Eliminate the Antichrist?

33 .The Mahdi

To Prepare for the Judgment, How?

Time of Peace

after

the Death of Antichrist

The Mahdi: Shiite particularities

The Mahdi: Sufi particularities

Her Genealogy since Adam: Meaning of History

To Be Submitted to a Power, or to Live in the Divine Will

1. Ancestors of ‘Issa --Meaning of History, Meaning of Suffering

The Koran speaks of Moses [Mussa], and the Bible specifies his role in history. When Israel escapes from Pharaoh and leaves Egypt, God reveals himself as the One who sees misery and who descends to deliver from the oppressor (Exodus 3, 7-8). He also summons to leave the idols produced by man and to leave occult systems that finish by hiding the true God and enslaving people. On Mount Sinai, Israel said Yes (Exodus 19) and the people progressively came out of injustices but also from magic (Exodus 22, 17-26): they stopped the sacrifices of infants and the prostitutions linked to the magical rites of the Baals that the prophet Baruch qualified as a demonic cult (Baruch 4, 7). This new life was progressively organized in a kingdom, notably with King David (Daoud).1

The Koran cites several biblical prophets, such as Nahum, Malachy, Jeremiah, Isaiah. Their era knew grave tribulations. The kingdom of Samaria fell in the hands of the Assyrians in the year 721 before J-C. There are no more victories to comfort believers; only interior signs henceforth guide man in his discernment of good and evil. Jerusalem is burned in the year 598 before J-C. And God seems to be silent. The prophets pray. Were the people or their ancestors obliged to expiate a sin? This is the time to become more humble, infinitely more humble. Maybe also the people had to leave in exile to discover that God was greater than what they had understood up to now. Cyrus, the Persian, believed in one single and unique divinity, Ahura-Mazda, permitting him to peacefully centralize his empire and to unite philosophers and beliefs, but this was an abstract, impersonal divinity. The prophet Isaiah isn’t impressed: he certainly acknowledges the idea of a unique God, but this God is the personal God revealed on Mount Sinai (Isaiah 44, 6).

One day the exiles came back to the land. The Temple was rebuilt. Some thought humbly that no one could pretend to understand the celestial light, not even the Sanhedrin, for sin too much clouded their hearts. There had to be a Temple for God not made with human hands, a celestial Temple, a new pardon, and then there would be light. “O that thou wouldst rend the heavens and come down, that the mountains might quake at thy presence” (Isaiah 64, 1).

The prophet Daniel announces the coming of Al-Massih, a Messiah “Holy of Holies,” who resides where God resides, he is also “Prince-Messiah,” hence king, but a “massacred Messiah” (Dn 9, 2426). His prophecy counts seventy weeks which are read according to the numerical customs of the ancient Orient, thus, very probably, the weeks are counted as years (Dn 9, 24-25), then counted as months (Dn 9, 26), then as days (Dn 9, 27), with a fork of 70 years, that is to say, for a period that covers the life of Maryam and her son Al-Massih.

The sage reflects on the error of the impious who say: “for if the righteous man is God’s son, he will help him and will deliver him from the hand of his adversaries. Let us test him with insult and torture, that we may find out how gentle he is, and make trial of his forbearance. Let us condemn him to a shameful death, for, according to what he says, he will be protected.” (Wisdom 2, 1820). And the sage observes: “Thus they reasoned, but they were led astray, for their wickedness blinded them, and they did not know the secret purposes of God, or hope for the wages of holiness, nor discern the prize for blameless souls […] but through the devil’s envy death entered the world, and those who belong to his party experience it” (Wisdom 2, 21-24).

1 Cf. Françoise BREYNAERT, Parcours biblique, Parole et Silence 2016 (imprimatur).

2. To Be Protected against the Rajim (the Damned)

The centuries of the Hebrews ran up to the birth of Maryam. According to the Koran, after she had given birth, her mother said: “I have named her Maryam, and I place her, along wither posterity, under Your protection against the Rajim (the damned Devil)” (Sura “The Family of Imran” 3, 36b). The Church explains that Maryam was preserved from demonic influence even from her conception. The immaculate conception of Mary is “a grace and a special privilege of almighty Godin view of the merits of Jesus Christ, Savior of the human race.”2 In other words, the power that delivered Maryam from the hold of Rajim comes from ‘Issa Al Massih, and it is also Him Jesus (‘Issa) who frees each man from the damned Devil. Here is what he has said:

“If you continue in my word, you are truly my disciples, and you will know the truth, and the truth will make you free” (John 8, 32).

“Everyone who commits sin is a slave to sin. The slave does not continue in the house for ever; the son continues for ever. So if the son makes you free, you will be free indeed” (John 8, 34-36).

This freedom is that of the son, who has the knowledge to orient himself and who draws from the riches of the paternal house. And here is how Jesus (‘Issa) speaks of the one from whom he wants to free us, Satan (Shaytan):

“You are of your father, the devil, and your will is to do your father’s desires. He was a murderer from the beginning, and has nothing to do with the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies” (John 8, 44).

Shaytan is the father of lies, he kills man. By the union to Christ Al-Massih (in Baptism), Shaytan is expelled and the orientation toward evil is conquered. Salvation is a grace which touches our deepest self, but the grace calls for our cooperation and our perseverance3 and we must still fight to adhere to this grace and to be faithful to it

Before closing this chapter, here is a beautiful souvenir. In Egypt at Zeitoun (a suburb of Cairo) starting from the night of Tuesday 2 April 1968 and lasting afterwards for 14 months, numbers of Muslims (up to 250,000) saw Maryam appear on the dome of a church dedicated to the Holy Family. The apparitions were preceded by luminous phenomena and the fragrance of incense. She leaned toward the crowd, smiling and blessing them with an olive branch. Sometimes kneeling before the cross which is on the roof, she appeared with arms open or with hands joined, as at Rue du Bac in Paris in 1830 or at Lourdes in 1858. At Lourdes, Maryam gave her name: “I am the Immaculate Conception.” Yes, Maryam the very pure, the Immaculate Conception participates in our rebirth in which we can be liberated from Rajim the Damned and thus become free sons.

A catholic prayer:

August Queen of Heaven,

sovereign queen of Angels,

you who at the beginning

received from God

the power and the mission to crush the head of Satan,

we beseech you humbly,

send your holy legions so that,

on your orders and by your power,

they will track down demons,

fight them everywhere,

curb their audacity and plunge them into the abyss.

2 Pope Pius IX, Bull Ineffabilis Deus (1854).

3 Cf. in particular chapter 10 of the decree on justification of the Council of Trent in the year 1547. This doctrine was already present at the Council of Orange at the time of the undivided Church.

3. Maryam “Sister of Aaron”: In What Sense?

There is a curious thing to clarify. Why is the history of Maryam recounted to us in the sura “The Family of Imram” (the third sura)?

About 1250 years before Jesus Christ, Imran, or Amram, the Bible tells us “wed Yokebed his aunt, who gave him Aaron and Moses [Mussa]” (Exodus 6,20). They also had a third child, a girl named Myriam (Numbers 12). However, the Koranic text says three times that Mary mother of ‘Issa (Jesus) is this Myriam sister of Aaron and daughter of Imran. For example, we read in the sura “Maryam” (19, 28): “O sister of Aaron, your father was not a man without dignity, nor your mother a prostitute” – this is said to Maryam who is pregnant with ‘Issa (Jesus).

Why are the two women named “Maryam” (it is the same name in Aramean, Mary) identified? If we take the Koran literally, we would have to believe that Myriam continued to live 1250 years before giving birth to ‘Issa (Jesus) without anyone ever noticing it – this is what the Wahhabite preachers teach, adding Allahu Akbar.

There is another explanation, doubtless more respectful of God: an ancient Jewish tradition reports that at the prayer of Myriam, sister of Aaron, the Hebrew people thirsting in the desert were miraculously accompanied by a rock-well-source in which water rose and overflowed. Now we start to understand why the disciples of Jesus brought together the figure of this Myriam with that of the mother of Jesus. In effect, the parallelism is evident between, on the one hand, water which comes forth from a rock to save the people in the desert at the prayer of Myriam, and, on the other hand, the new living water promised by Jesus (‘Issa) and coming thanks to Maryam his mother. For proof, one finds this passage in Saint Paul, which has no meaning except as an illustration of this parallelism: “all [the Hebrews] drank the same supernatural drink. For they drank from the supernatural Rock which followed them, and the Rock was Christ” (1 Corinthians 10, 3-4). In other words, in the Jewish culture and especially the Hebrew-Aramaean (since Judeo-Christian communities were speaking Aramean), the connection between the “two named Mary” went without saying, and the Corinthians to whom Saint Paul was writing knew the Torah very well (that is to say, the five first books of the Bible, including Exodus and Numbers), along with the popular traditions relating to Myriam sister of Aaron.

It is true that Jesus himself had somewhat prepared for this comprehension. In the Gospel according to Saint John, we can read these two passages: “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water” (John 4, 10); and: “If anyone thirsts, let him come to me and drink!” (John 7, 37b). The ancient traditional iconography of the Annunciation often represented a well at the center of the ikon – the well-rock of Myriam. And the very expression “Aaron brother of Mary” is found in an apocryphal writing (it is taken up again in an ancient Georgian manuscript dated from the 10th century4), entitled the Lecture of Jeremiah, which was read for the feast of the Dormition on the 15th of August in the Church of Kathisma near Jerusalem 5.

Thus, the Koranic text is simply the echo of the parallelism between the mother of Jesus and the sister of Aaron evident in the culture of the Christian Arabs of the north, actually Syria and Iraq. But then, can it be connected with the Meccans, a thousand kilometers from there, who did not have this culture.

The Annunciation. Evangelary of Deir El-Zaafaran (observe the well)

4 The Codex A-144 de Tbilissi, described in M. van ESBROECK, Les plus anciens homéliaires géorgiens : étude descriptive et historique, Louvain-la-Neuve, Université Catholique de Louvain, Institut Orientaliste, 1975, p. 37-49.

5 M. van ESBROECK, « Nouveaux apocryphes de la Dormition conservés en géorgien », Analecta Bollandiana 90, 1972, p. 365

4. Maryam with the Wife of Zachariya

At the annunciation to Maryam, the angel Gabriel (Jibril) had also told her of the pregnancy of her cousin, the wife of Zachariya, Elizabeth – it is in the Gospel. Maryam thus felt impelled to go visit her cousin. The Koran does not actually recount this episode that rejoices many women but which men have trouble to represent to themselves. It makes only a distant allusion to it: “‘O Yahya [John, the son of Elizabeth] hold on to the Scripture firmly’, and We gave him wisdom in his youth” (s. 19, 12).

Imagine Maryam and Elizabeth meeting together. Both of them majestic in their ample vestments, both happy to be women and to be mothers. Two exemplary figures for the actual generation.

“And when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, ‘Blessed are you among women, and blessed is the fruit of your womb!’” (Luke 1, 41-42).

These two blessings, we take them up again without weariness in the prayer of Ave Maria: “Hail Mary, full of grace, the Lord is with you