** *<http://draft.blogger.com/post-edit.g?blogID=88307712362515131&postID=...>
**CHASTISEMENT**
**The very fact that Jesus severely rebuked his apostles when they asked Him
if they shouldn’t call down fire from heaven to destroy a village of
Samaritans who refused to receive Him (L’k 9:53) shows that those who stay
on the reserve when they hear announcements of chastisements have good
reason to do so. All the more so when they encounter those who simply
delight in reading prophesies of doom that flourish here and there from time
to time. **

**By Rev. Francis Turner, O.P.
**
There is, for example, a book containing the prophesies of a peasant
“visionary” of western France that spell nothing but doom, wars,
catastrophes, floods, epidemics and the like. Another such book has sold
400,000 copies in France, a country of 55 million inhabitants. There is an
unhealthy relish in some religious milieus for this type of thing that Pope
John XXIII alluded to when he opened the Second Vatican Council on October
11, 1962.

However, a distinction must be made between these, “prophesies of doom” and
divine warnings that are given within a context of spiritual and moral
messages of a wide scope. Such was the case at Garabandal.
The first Message of Garabandal carried a serious warning: “the cup is
filling up … if we do not change, a very great chastisement will come upon
us.” The second Message given four years later in1965, goes even further and
says that the cup is “overflowing”.

How best can we get a fuller understanding of the nature of “chastisement”?
Perhaps one way to deal with the subject is through a series of questions
that we will try to answer. Who chastises? Why? More precisely, what is
first, the principal cause and second, the purpose? While attempting to
answer these questions, others may arise which also will need to be
answered. **
*
*
Who Chastises?**
**As the First Cause, of course, God chastises. The Bible could be quoted a
hundred times to express it in most vivid terms. However, it is to be noted
that either the devil (1 Cor 5:5) or a number of creatures (Wis 11:15) or an
angel (1 Cor 10:10) serve as means. This holds true in the case of the
Chastisement announced at Garabandal. In fact, it always holds true in this
world.*
*
What causes it?**
**The answer to the question of what causes a chastisement is twofold, taken
from the point of view of man who suffers it, or from the point of view of
God Who “sends” it. Both points of view are mentioned in the two formal
Messages of Garabandal.

From the point of view of man, it is sin. This, we all know. We all say that
it is the cause of chastisement. It would be better to say that it is its
first and deepest underlying basic reality, a reality without which the very
notion of chastisement would be unthinkable. We will not get into the
gravity of sin here except to say that with sin, everything, every
relationship, has changed.

And now, let us look at it from the point of view of God. Upon this basic
reality (sin), that we shall call a layer, comes a second layer, the wrath
of God mentioned in the formal Messages of Garabandal, especially the
second. The very idea of God’s wrath seems irrational and even revolting;
nevertheless, there is such a thing s the wrath of God. If we read Isaiah,
chapter 30, verses 27 to 33, we will see that it’s not a pure metaphor or
image. Of course, this wrath has to be purified of the imperfection that
accompanies almost all human angers except that found in Jesus and the
saints.

But it does exist, and it exists as the proper, and the only proper first
response against sin. God has full mastery of His wrath, but it does break
out when the proper time comes as foreseen in His wisdom. It springs from
the jealousy of a holy love, a saving love that soon turns to mercy –(Is
54:7 ff).

Upon this second layer of God’s wrath, comes a third, that of judgment,
God’s judgment which can be considered from the point of view of God Who is
“the just judge” and from the point of man who is justly judged.

Whenever a chastisement is announced in the Bible, for example, that of
original sin (Gn 3:14-19), the Deluge (Gn 6:13) or Sodom (Gn 10:20; 19:13),
a decision of the just judge is mentioned, a judgment is pronounced. This
decision exists permanently both in God and in this world (“this world is
already judged”) although its execution and carrying out may be postponed,
even a long time, through longanimity, mercy and meekness, not because of a
weakness or flaw in God’s will.*
*
What is the purpose of chastisement?**
**All chastisements are first, a sign and manifestation of sin. This appears
clearly in the case of original sin, that of Cain, Babel, Sodom, Nineveh,
Capernaum, Pharaoh, Egypt. Secondly, chastisements are a fruit of sin, a
natural, inherent consequence of sin, which in no way is arbitrary or
capricious. This is especially easy to understand when there is a hardening
of heart.

Thirdly, they are a revelation of God. It is the revelation of God or
visible manifestation appropriated to the sinner as such, as often repeated
by the prophets (Ez 11:10, 15:7). The chastisement reveals God’s wrath,
“jealousy”, justice, even forgiveness and mercy—always ready to come into
play—and finally, His pressing love.*
*
Two Types
**There are two types of chastisements and depending on which type, they can
have one or two final issues. Some are “locking-out” while others are
“opening-up”. The first of the two types are of pure condemnation such as
those of Pharaoh whose heart hardened—or Ananias and Sapphira who “lied to
the Holy Spirit” (Acts 5:7-11). They lead to a dead end.

Others are a condemnation of sin and an invitation to conversation. That is
why we call them “opening-up”. They invite those who are thus punished and
afflicted to come back to God.4They remain a condemnation of the sinful
past, and eventually alas, an anticipation of a “locking-out” condemnation
if the invitation is ignored as in the case of the foolish virgins of the
parable (Mt 25:10-12). It is not the chastisement that separates man from
God, but sin, the chastisement being its consequence, its retribution (Rom
6:23). **
*

*1 .Hos 13:7; Is 5:5; Lk 13:34 ff.
2. Am 4:6-11; Is 9:12; Jer 5:3
3. Ex 7:13, 32; 8:15; 9:12,35; 10:20, 27; 11:10; 14:4, 8
4. Hos 2:8 ff; Lk 15:14-20*

*
The Chastisement of Christ**
**What about the chastisement suffered by Jesus, our Savior? He did suffer a
chastisement, not because of sins He had personally committed, but because
of the sins of men which He took upon Himself and takes away. 5 The
chastisement of Calvary is two-fold, a “locking-out” chastisement of Satan
and sin and an “opening-up” chastisement for all those who cling to Jesus
through faith (1 Pt 4:1; Phil 3:10) and for whom He obtained full atonement,
full redemption.***
*
Three Further Questions**
**There are still three questions that need to be answered. Are
announcements of chastisements conditional or unconditional?

Jeremiah’s answer is fundamental and fully relevant. I must quote him:
Indeed, like clay in the hand of the potter, so are you in My hand, house of
Israel. Sometimes I threaten to uproot and tear down and destroy a nation or
a kingdom. But if that nation which I have threatened turns from its evil, I
also repent of the evil which I threatened to do. Sometimes, again, I
promise to build up and plant a nation or a kingdom. But if that nation does
what is evil in My eyes, refusing to obey My voice, I repent of the good
with which I promised to bless it (Jer 18:6-10).

There is no reason to think that it would be otherwise under the New
Covenant. Jeremiah’s answer deals with prophecies addressed to a people,
made at a definite time, in order to obtain a conversation from them. Such
is the prophecy made at Garabandal although addressed to the world.

Apocalyptic-style prophecies are global in nature and therefore different
from others. The apocalypse of Isaiah (chapters 24-27, 34-35); that of
Ezekiel (chapters 38-39), Joel (chapters 3,4), and Daniel (most of the
book), gives a general outline of the future fate of the universe. They
announce a judgment to come and a cosmic convulsion that which no human can
avert. Such is the Book of Revelation that, nevertheless, is also the great
epic of Christian hope, the song of triumph of the persecuted Church (note
from The Jerusalem Bible). It sheds a dazzling light on all persecutions of
the Church and chastisements of the Church and the world as paradoxical
prodromi* of the glorious and victorious Advent of the Incarnate Word of God
Who is coming.

Is the Bible of any help in trying to understand what could happen depending
on the response of mankind to the Warning, Miracle and the Permanent Sign at
Garabandal? The answer is positive. Because of what happened to the Babylon
of Mesopotamia, the Nineveh of Jonah, and the symbolic Babylon that is Rome
(see Rv 17:9 which says so clearly enough) is symbolic of what may happen
to, let’s say Paris, Berlin, Moscow, or New York. It is fruitful to turn to
the Bible to understand and to some extent, forecast, what may happen to
such cities in a future we cannot pinpoint.

There are three possibilities, the first being a locking-out chastisement as
those inflicted upon Sodom and Babylon of Mesopotamia. The second is that of
Nineveh where the king, the people and even the beasts underwent severe
penances although not a single miracle had been performed. The city was
saved and there was no chastisement.

The third possibility is a opening-up chastisement, and such was the case of
the symbolic Babylon that, I repeat, was Rome. It was ruined and almost
destroyed by the barbarians. Only many centuries later was it restored and
even at the time of Luther was but a small town. Even then, this restoration
took place thanks to its innumerable martyrs, and because the city had given
up its pagan ways. Today, to be saved, a “city” would have to give up other
pagan ways; the cult of Moloch in Moscow, of Mammon in New York or of Venus
in Paris.*
*
A Chastisement is Announced**
A chastisement has been announced at Garabandal. Now what is the purpose of
this announcement? That it be avoided, that the arm of the wrath of God be
held back. It is the proper purpose of such announcements. And how is the
vengeful arm of God to be held back? Through intercession, conversations and
the righteousness of the righteous. Let’s examine these three means.

Intercession. Intercessary prayer is exemplified by Abraham who pleaded in
favor of Sodom which would have been saved (because of Abraham’s prayer) if
the Lord had found but ten righteous in the city
(Gn 18:13) and Moses who petitioned God in favor of the people after their
worship of the molten calf, saying, “Let Your blazing wrath die down; relent
in punishing Your people.” (Ex 32:12)

Under the New Covenant, we have a far more excellent High Priest than under
the old one, Jesus, Who “ever liveth to make intercession” for us.

Conversion. This is expressed in almost every page of the prophets with the
best, simplest and clearest case being that of Nineveh. Jonah announced,
“Forty days more and Nineveh shall be destroyed” (Jon 3:4). The penance and
repentance of the city was such that “when God saw by their actions how they
turned from their evil way, He repented of the evil that He had threatened
to do to them; He did not carry it out” (Jon 3:10)

Righteousness of the righteous. The wrath of God can be held back by the
righteousness of the righteous, some forming a “great cloud of witnesses” in
heaven while others who are among us either known as such or, in most cases,
not even by those close to them. It has been said by a saint that Paris was
spared destruction several times thanks to the devotedness of some pious
women. At any rate, this was certainly true during the time of St.
Genevieve.

We must also not forget the over-riding mercy of God that is founded upon
His justice as John Paul II has said in Dives in Misericordita:
**The primacy and superiority of love over justice—this is a mark of the
whole of revelation—are revealed precisely through mercy. This seemed so
obvious to the psalmists and prophets that the very term justice ended up by
meaning the salvation accomplished by the Lord and His mercy. (No. 4) 6**

To conclude, let it be said that we believe in the Power, Wisdom and Grace
of the Holy Trinity. Let it also be said that never before has the powerful,
wise and good Lord afforded such wondrous announcements of events that
manifest in the deepest possible measure His loving kindness. So that
mankind may avoid this chastisement, several excellent God-given signs will
occur which the reader already knows, the main ones being: The Warning, The
Miracle, and the Permanent Sign.

And it cannot be doubted that all of them will be accompanied by divine
grace flowing throughout the whole world, enlightening all the minds and
spirits, moving all the hearts—do we hope—on earth.
*

*6. This can also be considered from the general point of view of the
complementarities of many aspects of reality, whether natural or
supernatural. Human reason is unable to consider them at a glance and as a
whole. It even sees but contradictions in them. This holds true not only in
physics, let us say, but also in most domains of knowledge, such as this
one. Chastisement and mercy seem opposed and even contradictory, but only
because of the weakness of the human reason. In God, they are inseparable
and perfectly united. Faith gives us a certain intuitive perception of this
unity.*

 Posted By RomanCatholic Deacon to WHAT IS
GARABANDAL?<http://whatisgarabandal.blogspot.com/2009/06/prophecies-of-garabandal...>at
6/29/2009 12:04:00 AM

"May the Lord grant all your prayers!" (Psalm 20)
Deacon John
http://www.google.com/profiles/deaconjohn1987