176.
We teach that the Antimary or Jezabel of the last times will be called the
mother of Satan when she conceives the Antichrist in her womb. At the same
time she will be his abject daughter, for having allowed herself to be
seduced by the father of lies and surrendered to his infernal dominion for
eternity of eternities. The Antimary will also be called spouse of Satan,
firstly, because of the execrable espousal which unites them; moreover
because Lucifer, and he alone, will be the author of his own incarnation,
when with his angelic nature he animates his own bodies begotten of the
false virgin through sacrilegious intercourse with the apostate bishop.
Secondly, because by seducing his future parents to beget his satanic
bodies, he is indirectly the author of that sacrilegious work. Also
because Satan, taking flesh in the Antimary, makes her mother, as we shall
see, of all those in whom he is present. He is thus also spouse.
Furthermore, the Antimary will be called the alcobe of Satan because the
latter, incarnate, will for nine months dwell in the loathsome womb of
that cursed woman, and all the more so because of the special presence of
his angelic nature and of his bodies in his perfidious mother. We here
clarify the definitions of His Holiness Pope Gregory XVII, that the
Antimary <
177.
We complete this teaching which here reflects the contents of chapter XII
of the Apocalypse of Saint John. Although the text can be applied to
different moments of history, nevertheless it implies, by antonomasia, the
mystery of the Antichrist Person and of the Antimary. The former is
identified in the following: "And I saw a beast coming up out of the
sea...and the dragon gave him his own strength and great power"
(Apoc. XIII, 1-2). The expression "the sea" symbolizes the
infernal abyss from which rises that Beast, Satan incarnate, that is, the
Antichrist Person, who in his humanity is endowed with all the strength
and power of the dragon, namely the angelic nature of Satan. In the
following verses, according to our interpretation, the Apocalypse speaks
of the devastating work of the Man of Iniquity, who will begin his public
life at thirty years of age, and will extend his power over every tribe,
people, tongue and nation, fighting boldly against the Church, with
apparent triumph over Her, until he comes to be adored by the greater part
of mankind as if he were the true Christ. With respect to the Antimary the
same chapter of the Apocalypse speaks thus: "And I saw another beast
coming up out of the earth..." (Apoc. XIII, 11), thereby
distinguishing her from the first, since the word "earth"
symbolizes the mere human nature - as well as the femininity of the second
beast, the Antimary. Saint John, among other comments, goes on to say of
her: "And he executed all the power of the former beast in his sight.
And he caused the earth and them that dwell therein to adore the first
beast...and he did great signs... and he seduced them that dwell on the
earth, for the signs which were given him to do in the sight of the
beast..." (Apoc. XIII, 12-14). As we gather from these selected
texts, the Antimary will be the precursor of the Antichrist from the
moment she conceives him in her womb. Little by little she will prepare
his ways so as to deceive the people of every race and religion. She will
pretend to be the Mother of the Messias, effecting great signs and
prodigies, above all in the years preceding the public life of the
Antichrist. As Saint John says, she will exercise her power with prodigies
in the presence of the first beast. The Antimary will have that power from
the moment of the conception of the Antichrist, then receiving the
qualities proper to condemned humans, and always working in his presence
given the mutual espousal binding them. Let us penetrate more deeply into
the doctrine with another text from the Apocalypse: "And the beast
was taken, and with him the false prophet who wrought signs before him,
wherewith he seduced them who received the character of the beast and who
adored his image. These two were cast alive into the pool of fire, burning
with brimstone" (Apoc. XIX, 20). As we see in this text the beast,
namely the Antichrist, and the False Prophet or second beast, the
Antimary, will finish their work of iniquity when their power is destroyed
by the breath of the Supreme Judge without appeal in His Second Coming,
leaving them powerless further to tempt men. They are thus reduced alive
to the infernal state of condemnation, symbolized in the words "pool
of fire, burning with brimstone" (Apoc. XIX, 20). It must be
understood that the Antichrist and the Antimary cannot perform true
miracles, since that is exclusive to God. That is why Saint Paul says that
the Man of Iniquity will work "lying wonders" (2 Thess. II, 9),
namely false miracles. We place on doctrinal record that the Antichrist,
at the age of twelve years, will make a brief and extraordinary public
appearance, before going into hiding again.
179.
We see how in these apocalyptic times, society, driven by Masonry, has
also corrupted the concept of femininity, of maternity and of morals
proper to women, through the notion of so-called emancipation of women and
of their equality with men. Woman, thus degraded, is converted into a
figure of the Antimary.
179.
Since apocalyptic events also embrace other inhabited worlds, we must
study the doctrine of the planets more thoroughly, taking as basis the
mystical-prophetic revelations of the reigning Pope Gregory XVII
(Messages: 27-XII-1970; 29-X-1977; 1O-XII-1977). We know that the
inhabitants of the different planets proceed from the first couple, Adam
and Eve, wherefore they inherit original sin and are subject to the
Redemption accepted by some but not by others. Through the ministry of
Angels, God has populated various planets by conveying human couples from
earth. With divine permission, Satan has also sent demons to remove evil
couples from earth with the same purpose of inhabiting these places. For
that reason, in the various worlds presently inhabited there are always
good and evil men living together. We make it clear that the above
doctrine does not apply in any way whatsoever either to the Planet of Mary
or to the Planet of Lucifer.
180.
On the Planet of Lucifer there live men and women who, without having
died, are confirmed in disgrace due to their sin against the Holy Ghost.
We further clarify the doctrine. God permitted Satan, after his fall, to
appropriate a Planet as his exclusive kingdom, without any possibility of
Redemption on it whatsoever, and he afterwards filled it with wicked
people drawn from earth and other inhabited worlds. To do so he inspired
ambitious designs in men of consummate wickedness for the purpose of
taking them to his infernal planet. However before they gave their
definitive consent, it was necessary that the Divine Mary warn them of the
consequences of eternal disgrace to befall them, and instruct them on the
Redemption and other mysteries of our Faith. Those who, consenting,
preferred to follow the suggestions of Satan, and thus to reaffirm, with
the highest degree of malice, their sin against the Holy Ghost, were
confirmed in disgrace and taken by the demons to that planet. From that
moment their bodies and souls are subject to a state of
quasi-condemnation, with certain qualities of risen infernal bodies and
with the corresponding punishment, namely the pain of loss in inferior
grade peculiar to this singular state, without any possibility of joy
whatever. The bodies of these hapless dwellers are no longer subject to
physical or organic necessities. Neither are sensual pleasures of any type
possible to them, nor human procreation. However those wretches, who will
come to earth to help the Antichrist, will continue to accumulate demerits
until their death and Particular Judgement, these to take place on earth
at the Return of Christ, Who will fulminate against them with His divine
breath, and bury them eternally in Hell. The evils on earth - Zionism,
Masonry, schisms, heresies, Communism and other perverse ideologies, have
been put into practice, at different times, in the other inhabited worlds,
by the inhabitants of the Planet of Lucifer. At the Return of Christ the
latter planet will be freed of Satan and its inhabitants for eternity of
eternities.
181.
In this Treatise we have stated that Elias, Henoch and Moses, after being
baptized, preached the Gospel of Christ in the various inhabited planets,
many of whose dwellers embraced the true Faith. Later on we shall also
mention how Saint Peter, in the Cenacle, on the night of Holy Thursday,
conferred Holy Orders on Elias and Henoch. Also, how Saint John the
Evangelist in his old age was taken up to the Planet of Mary without
dying, to represent the Pope in the rest of the sidereal world from that
place.
182.
We teach that in the inhabited planets there have existed, since their
evangelization, members of the Church Militant with a hierarchical
organization similar to that on earth, and with a supreme ecclesiastical
authority in each of these worlds, under the authority of the Chief
Representative of the Pope, Saint John the Evangelist. During the history
of the Church the various doctrinal and disciplinary dispositions of the
Popes have been made known and put into practice in those inhabited
worlds, first personally by Elias, Henoch and Saint John the Evangelist,
who travelled from the Planet of Mary to the other worlds in order to do
so; and afterwards by the various ecclesiastical hierarchs whom the three
holy men had constituted, as well as by their successors. Between Saint
John the Evangelist, who dwells on the Planet of Mary, and the bishops on
each planet, there is a mysterious intercommunication, through which the
latter are always kept informed about matters on earth inasmuch as is
necessary for the correct government of the interplanetary Church
Militant, not to exclude the very special missions which Elias, Henoch and
other apostles of the Planet of Mary also carry out.
181.
As is natural, Satan and all his infernal hosts also relentlessly
persecute the children of the Church on the inhabited planets, though not
of course those of the Planet of Mary. For that reason, in the course of
history there have been many heresies and divisions similar to those on
earth, instigated by certain secret societies similar to Masonry; since
many have rejected the preaching of the Gospel and the Baptism of Christ,
and formed a fierce and determined antichurch. In these last times the
general apostasy of the Roman Church has also penetrated the leaders and
faithful of the different planets, and only a small number remain
steadfast in the Palmarian Church, governed on each planet by the few
bishops who constitute their respective episcopal colleges, and who little
by little are increasing in number. In consonance with the unity of the
Church, the Palmarian rite of Holy Mass and of the Sacraments, and the
other ecclesiastical norms, are also put into practice by the bishops and
priests according to their interplanetary jurisdiction.
184.
The various inhabited planets have often been visited by Our Lord and the
Most Holy Virgin Mary in sublime apparitions, above all in these last
times, and, in the same way, by many of the Saints of earth. Thanks to
this, in the interstellar worlds Marian sanctuaries, religious Orders and
other pious works have been established. These have greatly assisted the
interplanetary Church, with the special fruit of great Saints. However
there is now only one religious Order remaining steadfast, that of Mount
Carmel in its branch of the Carmelites of the Holy Face. When the great
campaigns which the Commander of the Tagus will carry out against the
enemies of Christ and His Church come to pass, apostles from the Planet of
Mary and from the other planets will also come with the express mission of
helping him form the Sacred Palmarian Empire. As is to be expected, there
will not be wanting wicked inhabitants who will so come to battle against
the great Pope Commander.
185.
After the doctrinal exposition on the planets, we continue our
interpretation of the momentous Escatological Sermon pronounced by Jesus
on the afternoon of the 23rd of March of the year 34 on Mount Olivet. With
that in view we emphasize the following text of Saint Matthew: "And
this Gospel of the Kingdom shall be preached in the whole world, for a
testimony to all nations: and then shall the consummation came"
(Matthew XXIV, 14). That will be another clear sign of the proximity of
the Second Coming of Christ. However let us see how those words of Christ
are being realized. It is a historical fact that in this century the
Gospel has now reached - with more or less extension - all nations,
despite the fact that today, due to the general apostasy of the Roman
Church, only a very small number of Catholics remain faithful to the true
Church, now the Palmarian. Given the general apostasy as motive, the
Gospel will be preached anew throughout the world, principally by means of
a massive re- evangelization, to be accomplished during the formation of
the Sacred Palmarian Empire. A large number of nations will be
incorporated into it following their conquest and evangelization. The
Gospel will be preached, including, in the nations remaining outside that
Empire. Furthermore, since the general apostasy also afflicts, as we know,
the planets, on them the conquest of nations for the Sacred Palmarian
Empire, with their corresponding re-evangelization, will be carried out by
the interplanetary apostles. Thus it may be said in all truth that the
Gospel will be newly proclaimed in all parts, though in some it will not
be accepted. However the preaching of the Gospel will attain its maximum
dissemination during the reign of the Antichrist, when the last and
greatest apostasy takes place. For, after the death and glorious
resurrection of the last Pope and the princes of the Church, as well as of
Saint John the Evangelist, Elias, Henoch, Moses and others, an intense and
fruitful universal re- evangelization will be carried out. This will
embrace all the inhabitants of the earth and of the other planets, in
suchwise that everyone without exception will personally hear the word of
God by means of the Palmarian apostles. Furthermore, all will see the
great wonders they will work in virtue of their glorious qualities. With
this last and decisive apostolate the following words of Christ, which we
quote here again, are interpreted in their most profound doctrinal
meaning; "And this Gospel of the Kingdom shall be preached in the
whole world, for a testimony to all nations: and then shall the
consummation come" (Matthew XXIV, 14); which means to say that
immediately after will occur the final three days of darkness and the
Return of the Supreme Judge, with the destruction of the power of the
Antichrist.
186.
Another of the unmistakable signs of the proximity of the Return of Christ
is the conversion of the Jewish People, which, as we have already said,
will come to pass at two different times: The first, a little after the
last Pope transfers his See to Jerusalem where, helped by Elias, Henoch
and the princes of his Church, he calls men to penance. Many of the Jews
are converted as fruit of this apostolate. However the vast majority will
be converted during the last and definitive evangelization, to which we
have referred in the previous paragraph. After their fervent conversion
the Jews will devote themselves to the service of the Church with such
zeal that they will once again be recognized by God as His chosen People.
187.
In the light of the doctrine explained let us penetrate more deeply into
the profound content of the following words of Jesus, previously spoken in
the synagogue of Jericho, and which we cite here again for their intimate
relation to the Escatological Sermon: "But yet the Son of Man, when
He cometh, shall He find, think you, faith on earth?
" (Luke XVIII, 8); which is as if to say: Were it not for the
extraordinary and final preaching which the Palmarian apostles will
effectuate, both on earth and the remaining inhabited planets, at the
Return of Christ very few would be found steadfast in the Faith.
188.
Three great events are included in the following text of Saint Matthew,
taken from the Escatological Sermon which, as we know, Jesus pronounced on
Mount Olivet, close by the present Church of the Eleona, on the 23rd of
March of the year 34. The Evangelist commences thus: "And then shall
appear the sign of the Son of Man in Heaven" (Matthew XXIV, 30). We
see that another prodigious phenomenon will proclaim to all people
Christ's imminent Return. The very Cross of Redemption of Calvary will
appear most luminously, traversing the immensity of the universe from
north to south and from east to west, in suchwise that it will be
perfectly seen by all men from any point whatsoever, not only with the
eyes of the body, but most particularly with the eyes of the soul. It will
engrave on each and every one awareness of his own guilt, and give to all
sinners another most particular opportunity for conversion. The great
Cross, which will appear at the very instant of the glorious resurrection
of the last Pope, will remain fixed in the firmament until the final three
days of darkness. In the same verse Saint Matthew goes on to say:
"And then shall all tribes of the earth mourn" (Matthew XXIV,
30), referring to the final three days of darkness, in which two-thirds of
the inhabited universe will perish in the purifying fire produced by the
Most Divine Soul of Christ in His just anger. This fire will burn without
giving light. Furthermore, as Saint Peter says in his second Epistle:
"The elements shall be melted with heat and the earth and the works
which are in it shall be burnt up" (2 Peter III, 10). However, we
teach that while the elect in general remain unscathed, God will permit
some of them to be burnt by the fire for their purification and also to
save souls. The three days of darkness will also serve as Purgatory for
many, who without dying will enter the Messianic Kingdom; for, apart from
the horror the all--pervading fire will cause them, they will hear the
frightful howls of the infernal spirits and the rest of the damned, who
will drag off with them those that die unrepentant to the end. Saint
Matthew says as well: "And they shall see the Son of Man coming in
the clouds of Heaven with much power and majesty" (Matthew XXIV, 30),
here pointing to the Second Coming of Christ and the Universal Judgement,
with the destruction of the power of the Man of Iniquity, of the Antimary
and of all those from Hell. We teach that at the very instant of the
Return of Christ, the earth, as well as the of the universe, which shall
have been converted into complete chaos by the purifying fire, will rise
renewed in all things, and with even more beauty than before the first
sin.
189.
We must here amplify the doctrine already approved in this Treatise, of
the confirmation in grace of the Palmarian apostles, now teaching that in
virtue of this confirmation these will have the luminous Cross of the
elect, always clearly visible among them, impressed forever on their
foreheads. The Apocalypse refers to those elect in saying of the
Antichrist that "it was given unto him to make war with the saints
and to overcome them" (Apoc. XIII, 7); for all those confirmed in
grace who survive until that moment will be slain by the Man of Iniquity,
although they will indeed rise glorious later with the last Pope in order
to effectuate the ultimate re- evangelization of the universe. From then
on the luminous Cross on their foreheads will be seen by all men,
coinciding with the appearance of the grandiose Cross in the heavens. The
Apocalypse calls those Palmarian apostles or Crossbearers saints, because
they are already incapable of sin from the moment of their confirmation in
grace. However it is necessary to distinguish between the elect in the
strictest sense and the rest of the elect, who without having received
confirmation in grace, persevere in the Faith and are saved.
190.
During the Sermon Jesus made use of another parable of the fig tree, which
the first three Evangelists (Matthew XXIV, 32-36; Mark XIII, 28-32; Luke
XXI, 29-33)relate, in order that we might learn to distinguish the signs
of the times. Let us consider the text of Saint Luke: "See the fig
tree and all the trees: When they now shoot forth their fruit, you know
that summer is nigh; so you also, when you shall see these things come to
pass, know that the Kingdom of God is at hand " (Luke XXI, 29-31).
Although these words refer principally to the arrival of the Messianic
Kingdom, we do not rule out their application to other momentous events.
Jesus went on to say: "Amen, I say to you, this generation shall not
pass away till all things be fulfilled" (Luke XXI, 32). This text
also has various applications, since, on the one hand, it refers to the
destruction of Jerusalem, which took place during the lifetime of those
living with Jesus on earth. On the other hand, it refers to the Second
Coming of Christ and the Universal Judgement, events which will complete
the spiritual generation of the Christian era, to make way for the
Messianic Kingdom or era of the Holy Ghost. We consider very opportune
here to cite the words of Saint Mark: "But of that day or hour no man
knoweth, neither the Angels in Heaven, nor the Son, but the Father"
(Mark XIII, 32), meaning that, although the definitive day of Jesus'
Return and of the Final Judgement is reserved to the infinite wisdom of
the Triune God, nevertheless the Divine Souls of Christ and Mary, in
virtue of their omniscience, participate in the secret from the very
instant of their creation, though not in order to reveal it to any other
creature, which is the meaning of the text of Saint Mark.
191.
Once Jesus had concluded the first part of His Escatological Sermon, He
went with His Apostles and disciples to Bethany, where His Divine Mother
and the other religious were. There, in the presence of all, He continued
His transcendental Sermon in the afternoon of that same 23rd of March of
the year 34, relating, among others, the words of the following Gospel
texts: Matthew XXIV, 37-51 and XXV, 1-46; Mark XIII, 33-37; Luke XVII,
26-37 and XXI, 34-36. He first placed greater emphasis on the need to be
ever watchful and prepared for future events, as we see in Saint Luke:
"And take heed to yourselves, lest perhaps your hearts be overcharged
with surfeiting and drunkenness and the cares of this life; and that day
come upon you suddenly" (Luke XXI, 34); and likewise in Saint Mark,
who in addition expounds the parable of the vigilant servants. In both
Saint Matthew (XXIV, 37-51) and Saint Luke (XVII, 26-37) we see that Jesus
exhorts us to this vigilance so as to be well prepared, principally for
the Particular Judgement, as well as for the Final Judgement, in order not
to be caught unawares, as occurred with the Flood at the time of Noe, or
the destruction of Sodom at the time of Lot. We interpret Saint Luke to
mean that the Apostles, curious to know the site of the Second Coming of
Christ and of the Universal Judgement, asked the Master: "Where,
Lord? Who said to them: Wheresoever the body shall be, thither will the
eagles also be gathered together" (Luke XVII, 36b-37). Jesus meant to
say that wheresoever He manifests Himself, He will be seen and heard by
all the just and all the reprobates, wherever they are on earth or in
space. Moreover, so that the warnings He had given them might better be
impressed on their minds, He also explained for them the very beautiful
parable of the wise and foolish virgins (Matthew XXV, 1-13), as well as
that of the talents (Matthew XXV, 14-30), both having the same doctrinal
meaning as the parable of the ten pounds, previously related in this
chapter. Finally, according to Saint Matthew (XXV, 31-46), Jesus made a
most beautiful allegorical description of the Universal Judgement,
stressing the highly meritorious value of works of mercy towards our
neighbour, to teach us that the elect have attained salvation thanks to
the infinite generosity of divine mercy, together with their indispensable
personal merits.
192.
Saint Matthew goes on to say: "And it came to pass, when Jesus had
ended all these words, He said to His disciples: You know that after two
days shall be the Pasch: and the Son of Man shall be delivered up to be
crucified" (Matthew XXVI, 1-2). Saint Mark expresses it thus:
"Now the feast of the Pasch and of the Azymes was after two
days" (Mark XIV, 1). Saint Luke says: "Now the feast of the
Unleavened Bread, which is called the Pasch, was at hand " (Luke
XXII, 1). This we interpret to mean that when Jesus had ended His
Escatological Sermon in Bethany on the 23rd of March, the sun had not yet
set, so that two days later, on Friday, would be the solemnity of the
Jewish Passover or 15th of Nisan.
193.
That same afternoon of the 23rd of March, while Jesus preached in the
conventual house, the Sanhedrin assembled in Council, presided over by the
High Priest Caiphas, as we interpret the following words of Saint Matthew:
"Then were gathered together the chief priests and ancients of the
people, into the court of the High Priest who was called Caiphas: And they
consulted together that by subtlety they might apprehend Jesus and put Him
to death" (Matthew XXVI, 3-4). Saint Mark (XIV, 1-2) and Saint Luke
(XXII, 2) also mention that meeting. Although the official councils of the
Sanhedrin were normally held in one of the buildings of the Temple set
apart for them, nevertheless, on that occasion they met in the palace of
the High Priest, owing to the very private nature of the meeting. This had
been urgently convoked because of Jesus' teaching in the Temple on that
same Wednesday the 23rd of March, before vast crowds, when He had publicly
ridiculed members of the Council as well as His other enemies. Joseph of
Arimathea and Nicodemus attended the meeting, and with great courage and
resolution openly challenged the deicide sentence of the Sanhedrin. Once
having delivered their testimony in Christ's favour, they presented their
resignations as members of that iniquitous Council. It is fitting to
anticipate here what Saint Luke says when, after the death of Jesus,
Joseph of Arimathea petitioned the Body for burial: "Joseph who was a
counsellor, a good and just man, (the same had not consented to their
counsel and doings)..." (Luke XXIII, 50-51), meaning that he had
opposed the Sanhedrin's agreement mentioned above.
194.
The first two Evangelists (Matthew XXVI, 5; Mark XIV, 2) relate that at
the gathering the members of the Sanhedrin, deciding anew the capture and
death of Jesus, said, according to Saint Mark's text: "Not on the
festival day, lest there should be a tumult among the people" (Mark
XIV, 2), that is, not during the eight days of the Passover. According to
Saint Mary of Jesus of Agreda, Satan had a deeper suspicion that Jesus was
the Messias and with His Passion and Death would merit the Redemption of
mankind. Hence the malignant one attempted to delay the seizure and
killing of the Master, to which he had always aspired, now instigating the
members of the Sanhedrin not to do so during the days of the Passover, so
as to avoid the possible tumult of the people. Thus Satan, by delaying the
death of the Lord, would have more time to discover with certainty whether
He was, or was not, the Son of God.
195.
Whilst the Sanhedrin was assembled in Caiphas' home, Jesus, Who as we know
was in Bethany, retired to pray alone, on the 23rd of March, now in the
evening, to a place on Mount Olivet, while His Apostles and disciples
withdrew to rest. Judas Iscariot, however, who had been on the lookout for
an opportunity to slip away unnoticed, now saw his great chance to do so.
He therefore secretly left the convent at Bethany and took the road to
Jerusalem to contact Jesus' enemies. Agreeing with the revelations of
Saint Mary of Jesus of Agreda, we teach that although Satan had indeed
persuaded Judas Iscariot to betray his Master, now, filled with foreboding
that He might be the true Messias, the Evil One wished to dissuade the
traitor from carrying, out his plans at this time. However, since the
latter was not to be persuaded to revoke his purpose, the devil appeared
to him, offering him a great recompense if he desisted. Yet he was unable
to convince him. For Judas Iscariot, quite hardened in his perverse and
greedy decision, presented himself to the Council of the Sanhedcrin and
negotiated with its members the surrender of the Divine Master, as the
first three Evangelist (Matthew XXVI, 14-16; Mark XIV, 10-11; Luke XXII,
3-6) recount. We select and harmonize several paragraphs: "And Satan
entered into Judas, who was surnamed lscariot, one of the Twelve"
(Luk XXII, 3); "Then went one of the Twelve, who was called Judas
Iscariot, to the chief priest, and said to them: What will you give me,
and I will deliver Him unto you?" (Matthew XXVI, 14- 15a); "Who
hearing it were glad: and they promised him they would give him
money" (Mark XIV, 11); "But they appointed him thirty pieces of
silver" (Matthew XXVI, 15b); "And he promised" (Luke XXII,
6); "And he sought opportunity to betray Him in the absence of the
multitude" (Luke XXII, 6). The traitor then returned to Bethany. When
Saint Luke says: "And Satan entered into Judas", it is in order
to point out to us that for some time now the traitor had already
surrendered in body and soul to the work of the evil one, and now even
more so. We conclude by saying that, a little after dawn on Thursday the
24th of March of the year 34, Jesus, Who, as we said, was praying alone on
Mount Olivet, returned to the convent at Bethany where He rejoined the
twelve Apostles and the disciples.
