Millennialism versus Millenarianism

Millennialism, properly defined, is not heresy. Millennialism is the belief in a future time of peace and holiness on earth. True millennialism is a set of beliefs, within the Roman Catholic faith, which includes: the first Return of Christ (when He will establish His kingdom on earth), and then a very long spiritual reign by Christ through the Church and the Sacraments, and then the second Return of Christ, for the Judgment and the general Resurrection. This idea is based on the 20th chapter from the Book of Revelation (discussed in detail below).

Millenarianism refers to heretical forms of millennialism. The heresy of millenarianism believes in a visible reign of Christ over an earthly kingdom for a period of a thousand years. The exact length of time is not the issue. Millenarianism stresses an earthly reign for Christ, like an earthly king, with the primary benefits being earthly pleasures. The heresy of millenarianism is related to Arianism, which taught the erroneous idea that Christ was not eternal God. If Christ were not God, then he could only have an earthly reign. Such is the heresy of millenarianism.

The Magisterium has not formally defined or condemned millennialism. Certain forms of millennialism (often called millenarianism) are contrary to the Faith, and the term millenarianism has been used to refer to various kinds of false millennialism and false Messianism. However, there is nothing to prevent a formulation of millennialism that would entirely conform to Tradition, Scripture, Magisterium. The Magisterium of the Church does not condemn terminology, but only ideas contrary to faith or morals. And the term millennialism is derived from the text of Scripture (Rev. 20) referring to a thousand year period of time. This article will define a true version of millennialism, based on Scripture, which does not contradict Church teaching.

It is possible to formulate millennialism in a way that is faithful, or in a way that is heretical. Similarly, liberation theology can be formulated in a way that is heretical, by using the needfulness of the poor to arrive at false conclusions about faith and morals, or in a way that entirely conforms to Church teaching, by bringing new insights to the traditional Gospel teaching in favor of true spiritual poverty, but against unjust material poverty.

The term millennialism is based on Scripture; therefore, a true formulation of millennialism must be possible. Similarly, the rapture is a Protestant idea that the best of the faithful will be removed from the world prior to the tribulation. This particular version of the rapture is contrary to the teaching of the Church that the faithful must suffer as Christ has suffered. However, the word rapture is derived from a passage in Scripture (1 Thess 4:15-17). Therefore, there must be a correct Catholic understanding of this passage, which could then be termed the true rapture. (See my article: A Catholic View of the Rapture).

In the past, millennialism has been formulated in such a way as to be heretical. Such heretical formulations of this teaching led Saints Augustine and Aquinas to reject millennialism, in its heretical forms. However, millennialism is based on the 20th chapter of the Book of Revelation. Therefore, there is nothing to prevent the concept from being properly defined, and thereafter accepted, by the faithful. Every passage of Sacred Scripture has a true enduring meaning intended by God. And many passages have more than one level of meaning. For Scripture is full of truth. But no passage of Scripture should ever be interpreted in such a way as to make that passage null and void for any generation of Christians.

Some persons might object to the term millennialism, equating it with millenarianism, and saying that a proper understanding of this passage from the Bible should not be called by either name. But the term millennialism is derived from the word for 'thousand' in Latin ('mille'). Thus, the words millennium and millennialism are not in themselves objectionable. When some terminology is based on Sacred Scripture, it is good to express the doctrine based on that Scripture passage, and to apply the terminology to true doctrine, rather than merely to condemn the terminology.

The Thousand Years

Chapter 20 of the Book of Revelation reads as follows (Challoner Douay-Rheims Version):

{20:1} And I saw an angel coming down from heaven, having the key of the bottomless pit and a great chain in his hand.
{20:2} And he laid hold on the dragon, the old serpent, which is the devil and Satan, and bound him for a thousand years.
{20:3} And he cast him into the bottomless pit and shut him up and set a seal upon him, that he should no more seduce the nations till the thousand years be finished. And after that, he must be loosed a little time.
{20:4} And I saw seats. And they sat upon them: and judgment was given unto them. And the souls of them that were beheaded for the testimony of Jesus and for the word of God and who had not adored the beast nor his image nor received his character on their foreheads or in their hands. And they lived and reigned with Christ a thousand years.
{20:5} The rest of the dead lived not, till the thousand years were finished. This is the first resurrection.
{20:6} Blessed and holy is he that hath part in the first resurrection. In these the second death hath no power. But they shall be priests of God and of Christ: and shall reign with him a thousand years.

The interpretation of these few verses are the main issue in the controversy surrounding millennialism. The first two verses describe an Angel imprisoning Satan in 'the bottomless pit.' Some elements of this event are symbolic, such as the key and the chain. However, the clear meaning of this passage is that the devil will be thoroughly restrained for a long time. In general, any and all fallen angels are constrained by God. For example, in the Book of Job, the devil can only do what is permitted by God. But these verses from Revelation cannot be understood as merely the general constraint that is always present by the power of God. The symbolism is emphatic: a key to the bottomless pit, i.e. Hell, a great chain, and a thousand years. Anyone who claims that this is merely the ordinary constraints always present on all fallen angels is ignoring the words of the text.

Furthermore, this passage has a particular place within the Book of Revelation. It is placed after one set of events and before another set of events. If we were to conclude that the time period of one thousand years is merely the time between Christ's Ministry and His Return, then we would also have to conclude that the previous series of events occurred prior to Christ's Ministry. Such a conclusion is not tenable.

First, the Church as always regarded the entire book of Revelation as referring to the future of the Church; the first 19 chapters cannot honestly be said to refer to the time before Christ. The language is symbolic, but it has always been understood by the faithful to refer to future events in Christianity. The text even begins, after a brief prologue, with messages to the seven churches of Asia.

Second, the events of the first 19 chapters are unmistakably the events of worldwide severe disasters; no past event or series of events comes close to fitting such descriptions. There is a fiery hail that burns up a third of the earth's land area, a great mountain being thrown into the sea, one third of the light from the sun and moon being diminished, and much more. Clearly, these events have not yet occurred (as I write this article in 2005).

Third, the description of the thousand years includes Satan being thoroughly restrained. Considering all the events of human history since the time of Christ, one cannot reasonably conclude that the devil was bound during that time. The Saints have often written of the dangers that fallen angels, including Satan, present to the world. The faithful have always understood that such dangers exist for those who follow the way of sin. Thus, Satan has not yet been thoroughly bound, as Revelation 20 describes.

{20:7} And when the thousand years shall be finished, Satan shall be loosed out of his prison and shall go forth and seduce the nations which are over the four quarters of the earth, Gog and Magog: and shall gather them together to battle, the number of whom is as the sand of the sea.
{20:8} And they came upon the breadth of the earth and encompassed the camp of the saints and the beloved city.
{20:9} And there came down fire from God out of heaven and devoured them: and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast
{20:10} And the false prophet shall be tormented day and night for ever and ever.
{20:11} And I saw a great white throne and one sitting upon it, from whose face the earth and heaven fled away: and there was no place found for them
{20:12} And I saw the dead, great and small, standing in the presence of the throne. And the books were opened: and another book was opened, which was the book of life. And the dead were judged by those things which were written in the books, according to their works.
{20:13} And the sea gave up the dead that were in it: and death and hell gave up their dead that were in them. And they were judged, every one according to their works.
{20:14} And hell and death were cast into the pool of fire. This is the second death.
{20:15} And whosoever was not found written in the book of life was cast into the pool of fire.

Fourth, if we were currently in the thousand years, then the next events would be the ones described next in the Book of Revelation (Rev. 20:7-15). But those events do not include the tribulation. In those events, evil persons arise and try to make war against the saints, but they are destroyed by God without a struggle. No tribulation occurs in that sequence of events. The Church clearly teaches that the Church itself shall pass through a tribulation, for the Church must suffer even as Christ has suffered.

Fifth, after the thousand years, those who turn to evil and rebel are quickly destroyed by God and thrown into Hell, where the beast (i.e. the Antichrist) and the false prophet are already present (Rev. 20:9-10). They were thrown into Hell before the thousand years, as is clear from the previous chapter: “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.” (Rev. 19:20). Since the Antichrist and the false prophet were thrown into Hell before the thousand years, the tribulation must have occurred before the thousand years. But, as I write this in the year 2005, the Church still awaits the start of the tribulation. And the end of the tribulation (which is divided into two parts) is still in the distant future. Therefore, the thousand year time described in Revelation 20:1-6 has not yet begun and cannot begin until the many events described in the first 19 chapters of Revelation have occurred.

For all these reasons, this thousand year time period cannot reasonably be interpreted to represent the current time, i.e. the time between Christ's Resurrection and Christ's first Return. Now it may well be that the thousand year time is not exactly, or even approximately, one thousand years. That expression probably represents a long period of time consisting of well over a thousand years. Nevertheless, this time period is clearly not the present time.

The First Resurrection

One of the more controversial aspects of this passage from Scripture concerns the first resurrection:

“And the souls of them that were beheaded for the testimony of Jesus and for the word of God and who had not adored the beast nor his image nor received his character on their foreheads or in their hands. And they lived and reigned with Christ a thousand years. The rest of the dead lived not, till the thousand years were finished. This is the first resurrection.” (Rev 20:4-5).

The majority view of theologians, including Saints Augustine and Aquinas, has been to interpret the first resurrection as the Resurrection of Christ and as our participation in it by means of grace and faith. However, the Magisterium has never decided the issue of whether or not there will be a literal first resurrection, which applies only to the martyrs and Saints, prior to the general Resurrection of the just and the unjust. And there has been a minority opinion, throughout the history of the Church, that understands the passage more literally. (See Fr. Joseph Iannuzzi's writings on the subject.)

Certainly, any passage in Scripture may have more than one level of meaning. One cannot completely disagree with the spiritual interpretation of this passage by Saints Augustine and Aquinas, which applies the passage to Christians throughout every generation. However, Saint Aquinas himself taught that every passage of the Bible must have a literal or figurative meaning, upon which the spiritual meaning is based. No passage of the Bible can be false or useless, in its literal or figurative meaning, nor can the spiritual meaning be based, in effect, on nothing. The interpretation of this passage by Saints Augustine and Aquinas is spiritual and true, but they incorrectly rejected the literal or figurative meaning. They did so in order to refute certain heretical interpretations of these passages. But they failed to see the true literal or figurative meaning underlying the spiritual meaning.

The symbols of a key and chain used to imprison the devils in Hell are a figurative description of the thorough restraint of fallen angels during that time period. The thousand year time period is figurative, although the time period is almost certainly more than a thousand years (so the figure used is fitting). But the concept of a first resurrection cannot be taken to be figurative, for the Resurrection is not a figure or symbol of something greater; it is the hope to which all the faithful look forward. Furthermore, that same chapter of the book of Revelation teaches about the general Resurrection. No one can claim that the general Resurrection is merely figurative, so then, how is it that verses from the same chapter, teaching also on the subject of resurrection, are to be interpreted in such a drastically different manner? If the second mention of resurrection in a chapter refers to a literal resurrection, then the first mention of resurrection in the same chapter must also refer to a literal resurrection.

And this conclusion is also clear from the text itself, which asserts that the rest of the dead were not given the same resurrection as those of the first resurrection, until later, that is, until the general resurrection. So, if the rest of the dead are given the same thing, a literal resurrection, at a later time, then what those of the first resurrection receive must also be a literal resurrection, the same as the general resurrection, but at an earlier point in time.

The alternate view is that Christ returns at the end of the tribulation, when there is little faith on earth, when the earth has been devastated by sin and its effects, when the Church has been nearly defeated by the forces of evil, including the Antichrist, and then Christ merely brings an end to the earth. Those who believe that Christ returns only once, for Judgment and the general Resurrection, must admit that Heaven and earth are taken away at that time, just as it says in Rev 21:1. So, in that view, Christ's kingdom is never successfully established on earth prior to the Judgment, and the prayer 'Thy will be done on earth, as it is in heaven' does not reach fulfillment in the first earth (i.e. the earth before God makes a new heaven and a new earth). Such a failure of the Church's efforts to convert the world is contrary to our understanding of the power of faith and prayer, self-denial and works of mercy.

In the concept of true millennialism, Christ's kingdom is successfully established on earth prior to the Judgment and the general Resurrection, and the prayer 'Thy will be done on earth, as it is in heaven' does reach fulfillment in the first earth. Then the Church grows to such an extent that it fills the whole earth, in other words, the whole planet becomes Catholic. This concept is the fitting fulfillment of the constant attempts by the Church for many centuries, not merely to survive in this world, but to change the whole world to conform to the will of God. True millennialism teaches that the Church succeeds in this holy endeavor, with the help of Christ and Mary. But the interpretation usually given to this passage from Revelation holds that the Church does not succeed in reforming and converting the world.

So then, does Christ return only to destroy the world and to judge all souls? Or does Christ return to establish His kingdom on earth, returning at a much later date, after a long period of holiness, to judge the world and to make an even better heaven and earth?

Properly Defined

Millennialism, properly defined, is the belief that Christ will return twice: once, after the tribulation, and again, much later, for the general Resurrection, with a long period of peace and holiness between the two returns.

There is a certain order of future events generally associated with true millennialism, as follows.

1. The tribulation, divided into two parts, with the second part including the reign of the Antichrist
2. The Return of Christ, with Mary
3. The defeat of unrepentant evil-doers and the imprisonment of the fallen angels
4. The first resurrection, which is of the martyrs and Saints, not of all the faithful
5. Christ ascends to Heaven; Mary is assumed into Heaven
6. Christ sends out the Holy Spirit in a Second Pentecost over the whole world
7. Christ reigns on earth through the Eucharist and the other Sacraments, and through the Church
8. A long period of peace and holiness continues for very many years (the exact length of time does not matter)
9. Afterwards, the devils are released from prison and, despite the holiness of the Church at that time, many people choose evil over good. They gather to make war against the Church, but instead they are destroyed by God.
10. Sometime later, the Judgment and general Resurrection occur
11. Then God takes away Heaven and Earth, and makes a new Heaven and a new Earth
12. And Christ's kingdom in Heaven and on Earth never ends

The Writings of Saints Augustine and Aquinas

Saint Augustine wrote:

For the Apostle John says in the foresaid book, “And I saw an angel come down from heaven.... Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power; but they shall be priests of God and of Christ, and shall reign with Him a thousand years.” Those who, on the strength of this passage, have suspected that the first resurrection is future and bodily, have been moved, among other things, specially by the number of a thousand years, as if it were a fit thing that the saints should thus enjoy a kind of Sabbath-rest during that period, a holy leisure after the labors of the six thousand years since man was created, and was on account of his great sin dismissed from the blessedness of paradise into the woes of this mortal life, so that thus, as it is written, “One day is with the Lord as a thousand years, and a thousand years as one day,” there should follow on the completion of six thousand years, as of six days, a kind of seventh-day Sabbath in the succeeding thousand years; and that it is for this purpose the saints rise, viz., to celebrate this Sabbath. And this opinion would not be objectionable, if it were believed that the joys of the saints in that Sabbath shall be spiritual, and consequent on the presence of God; for I myself, too, once held this opinion. (Augustine, City of God, 20, 7; http://www.newadvent.org/fathers/120120.htm)

The view that Augustine describes is objectionable because those who held it imagined that the thousand years would be one of worldly indulgence and carnal pleasures. True millennialism asserts that this time period, called the Millennium, will be a time of great holiness and spiritual joys, but not a time of self indulgence and worldly pleasure. The explanation of the thousand years as a type of Sabbath is correct; however, the lengths of time involved are symbolic, not literal. The Millennium will be well over a thousand years in length.

Saint Aquinas wrote:

On account of these words, as Augustine relates (City of God, 20, 7), certain heretics asserted that there will be a first resurrection of the dead that they may reign with Christ on earth for a thousand years; whence they were called “chiliasts” or “millenarians.” Hence Augustine says that these words are to be understood otherwise, namely of the spiritual resurrection, whereby men shall rise again from their sins to the gift of grace: while the second resurrection is of bodies. The reign of Christ denotes the Church wherein not only martyrs but also the other elect reign, the part denoting the whole; or they reign with Christ in glory as regards all, special mention being made of the martyrs, because they especially reign after death who fought for the truth, even unto death. (Aquinas, Summa Theologica, Supplement, Question 77, Article 1; http://www.newadvent.org/summa/507701.htm).

Saints Aquinas and Augustine believed that the first resurrection was to be understood spiritually, not literally. And this opinion has been the majority view for a long time in the Church. However, the Scripture passage in question itself asserts that the first resurrection is only for the martyrs and Saints: “The rest of the dead lived not, till the thousand years were finished. This is the first resurrection.” (Rev 20:5). So the interpretation that the martyrs represent the whole of the faithful is untenable. Also, if the second resurrection is taken literally, so should the first, for Scripture itself relates the one to the other.

Saints Aquinas and Augustine reached an incorrect conclusion about the proper understanding of this passage in the Bible partly because they had to defend against heretics who taught a distorted view of the Millennium. Part of what that group believed was correct and part was incorrect. It often happens that heretics retain some truths from the faith, usually truths that are being given too little weight among the faithful. Such was the case with the Protestant reformation, and also with the more recent ultra-traditionalist heretics. So, Augustine and Aquinas rejected the entire set of teachings of these persons, and in order to do so emphatically, they took a position that opposed their teachings in as many ways as possible. The result was that they opposed some false ideas, but also opposed other ideas representing a reasonable and faithful interpretation of this Scripture passage.

Another reason that they reached this incorrect conclusion is that they each were living in a time period that was too far away from the start of the first part of the tribulation and the later start of the thousand years. As we Catholics move closer to the start of the first part of the tribulation (2009/2010), it becomes easier to understand what the sequence of future events will be. And one additional help is given to us, for our understanding, which they did not have. We have certain sources of private revelation (such as the messages of the Virgin Mary to Fr. Gobbi) which reinforce the minority view, present in the Church from its earliest days, that Christ will return twice, with a long time of peace and holiness between the two returns.

Gog and Magog

{20:7} And when the thousand years shall be finished, Satan shall be loosed out of his prison and shall go forth and seduce the nations which are over the four quarters of the earth, Gog and Magog: and shall gather them together to battle, the number of whom is as the sand of the sea.
{20:8} And they came upon the breadth of the earth and encompassed the camp of the saints and the beloved city.
{20:9} And there came down fire from God out of heaven and devoured them: and the devil, who seduced them, was cast into the pool of fire and brimstone, where both the beast....

Near the end of the Millennium of peace and holiness, God permits the fallen angels to be released upon the earth and to tempt the people of the world. Now these people have lived their whole lives in a very holy world, where miracles are commonplace, where the culture and society around them is holy, where the Church rules over every government and people with great wisdom. These people still have original sin as an influence toward sin, but they did not have any temptation from fallen angels or from living immersed in a sinful society. Yet when given the choice, many choose evil over good. Some of those who go astray were never truly faithful. They merely went through all of the external acts required in a holy world, without ever being holy interiorly. Others were faithful, but turned away from good to choose evil.

The term Gog and Magog has a number of different meanings. First, it refers to those who choose evil over good and gather to attack the faithful and the Church. These come from every nation and people on earth, so the term refers to the diverse source of these persons. They are not all from one nation or people or group. The ancient use of the term was likewise a way to designate one group comprised of many different peoples.

Second, it refers to a leader and those who follow him. Gog represents the leader, and Magog represents the followers. This very diverse group follows one evil leader. The references to Gog and Magog in Ezekiel are to a leader called Gog and to a diverse group of followers called Magog.

Third, it refers to the fact that the group can be divided into two types of individuals, based on spirituality: those who were once faithful Christians, who went astray, and those who were never truly a part of the faithful (though they may have pretended so). Thus, Gog and Magog represent the formerly faithful and the never faithful.

Fourth, it refers to the fact that the group, when it goes to war, can be divided into two types of individuals: male and female. In many languages, including Hebrew, the words for male and female are as in English, so that one word is found within the other word. The term Gog and Magog represents the males and females who together gather to make war against the Church. Now in the Old Testament, and in the proper Christian understanding of male and female roles, men should be soldiers and women should not. But Gog and Magog are rebelling against all that is of the Faith, so they have female soldiers as well as male soldiers.

When Gog and Magog gather to attack the Church, they plan to attack Jerusalem, the center of worship in the world. They hate holiness and the Church. They are very many in number. Their soldiers are well-armed. The Saints of Jerusalem have little to use in defense, except prayer and sacrifice. No battle or war occurs at all. The faithful pray to God, and He destroys these evil-doers with fire from Heaven. And they are cast into Hell.

Sometime after this event, perhaps even a long time afterward, the general Resurrection occurs. Then God makes a new Heaven and a new earth.

True Versus False Millennialism

The main questions surrounding millennialism involve differing interpretations of Scripture, as follows.

1. “And they lived and reigned with Christ a thousand years. The rest of the dead lived not, till the thousand years were finished. This is the first resurrection.” (Rev. 20:4-5).
a. the millennium is a future period of either a thousand years or a very long period of time - True.
b. the millennium is the present reign of Christ, which began with his resurrection - Also true, in some sense.

2. “And they lived and reigned with Christ a thousand years.” (Rev. 20:4).
a. Christ reigns through the Church and the Sacraments, especially the Eucharist - True.
b. Christ will reign visibly, in person, like an earthly king - False.

3. “And they lived and reigned with Christ a thousand years. The rest of the dead lived not, till the thousand years were finished. This is the first resurrection.” (Rev. 20:4-5).
a. the first resurrection is a literal resurrection of the body, whereby body and soul are united - True.
b. the first resurrection is a “spiritual resurrection, whereby men shall rise again from their sins to the gift of grace” - Also true, in a spiritual level of meaning.

4. “Blessed and holy is he that hath part in the first resurrection.” (Rev. 20:6).
a. the blessings are of a spiritual nature, due to the presence of Christ - True.
b. the blessings are of worldly indulgence and carnal pleasures - False.

So, false millennialism teaches a visible reign of Christ, who reigns like an earthly king, and it teaches that the thousand years will be a time of worldly indulgences. True millennialism rejects both of those assertions. True millennialism accepts the interpretations of Augustine and Aquinas, to some extent, as one correct level of meaning for this passage, the spiritual level of meaning. But true millennialism also understands that this same passage has a level of meaning with literal truths: a literal first resurrection reserved to the martyrs and Saints.

Questions and Answers

Will the bodies given to those of the first resurrection be glorified or earthly?

I answer that their bodies cannot be earthly bodies, such as given to Lazarus at his resurrection. For Lazarus soon died again, having been restored only to his former earthly mortal body. But the bodies of those blessed with the first resurrection must continue, so that they can reign with Christ for a thousand years. Therefore, their bodies must be glorified bodies, just as the bodies given at the general Resurrection are glorified bodies. But when all are assumed into Heaven after the Judgment, all souls and bodies will be glorified even further.

Will there be sin during the Millennium?

I answer that those given the first resurrection have glorified bodies, and “over these the second death has no power,” (Rev 20:6). Therefore, those of the first resurrection will never die again, but will merely be assumed into Heaven after the general Resurrection. And they cannot have any sin in their bodies or souls after the first resurrection, for they have already been judged worthy of Heaven and they have already been given the same benefits as in the general Resurrection. Just as is the case for all the resurrected just after the general Resurrection, those of the first resurrection no longer have original sin, which is of fallen human nature, for their bodies, and their souls too, have been glorified. These will have no original sin and no personal sin, from the time of their resurrection and forever, just as is true for all the resurrected just.

However, during the Millennium, there will also be very many persons on earth who are not those of the first resurrection. These will have original sin and will be capable of committing sin, even serious sin. However, the Church will be in every way above the State. Culture and society will be holy, governed by faith and grace. The teachings of the Church will be taught everywhere with a fullness and clarity never known before. Very many persons will be holier than the Saints of old. Prayer and self-denial and works of mercy will be the mainstays of life everywhere. There will be no war. Most sins will be venial sins. Few persons will fall into mortal sin. People who sin will repent very readily and with great sorrow. But some few persons will still sin seriously and not repent, choosing Hell, rather than Heaven.

Will everyone be a devout Catholic Christian?

I answer that the whole world will be Catholic Christian. No other religion will have any following at all. There will be no separation of Church and State, for every government will fully embrace the Catholic faith. Everyone will profess to be a Catholic Christian.

However, there will be some persons who are like wolves in sheep's clothing, who pretend to be devout, but are only offering external acts without interior devotion. There will be some persons who sin seriously and secretly, without remorse. Some of these will be good at pretending to be faithful, so that many will be fooled.

At the end of this time period of more than a thousand years, the devils are permitted once again to tempt humanity. And, despite being raised in a world that is very holy, many persons choose evil over good. These rebel against the Church and try to destroy the center of the faith at Jerusalem. But they will be destroyed by God without a battle. Notice how, despite having every spiritual benefit readily available, freewill still permits persons to go astray and to choose evil over good.

Will the people of that time live longer lives?

The Book of the Prophet Isaiah says: “No more shall there be in it an infant that lives but a few days, or an old man who does not fill out his days, for the child shall die a hundred years old, and the sinner a hundred years old shall be accursed.” (Isaiah 65:20). This text cannot be taken to refer to those who have been resurrected at the first resurrection, nor those of the general Resurrection, for the resurrected cannot die again at any age, nor can they sin ever again. But the text does refer to the vast majority of those who live during the Millennium. They shall live very long lives, just as Scripture describes of the lives of the earliest Patriarchs.

Will there be many miracles on earth during the Millennium?

The holiness of even the most average layperson during that time will be so great that prayers will be quickly answered, even when a miracle is required to answer it. And the holiness of the Church on earth as a whole will be so great that even those lacking in holiness will be able to obtain what they pray for, even by miracles, because the other members of the Body of Christ will intercede for them.

Will any of the women who will be among those given the first resurrection become ordained priests?

“Blessed and holy is he that hath part in the first resurrection. In these the second death hath no power. But they shall be priests of God and of Christ: and shall reign with him a thousand years.” (Rev 20:6).

Between now and Jesus Christ's return in 2437 A.D., women cannot be validly ordained because Christ has given the Church neither the ability, nor the authority, to ordain women as priests or Bishops. After Christ returns, He has the ability and authority to decide to allow some women to be ordained. But I do not think that Christ will choose to ordain women as priests because of the natural order that God created within the human race and within all of Creation, which is patterned after Christ.

Scripture does say that those of the first resurrection will be “priests of God and of Christ” during the Millennium. The expression “priests of God and of Christ” is so strongly worded that I cannot conclude that the expression refers merely to the non-ordained priesthood of all believers. However, the term “priests of God and of Christ” could be understood as referring to ordained Bishops as well as ordained priests. The term can also be understood to refer to ordained deacons. Therefore, this text is not saying that women will be ordained priests. Instead, it indicates that those of the first resurrection, both men and women, will be “priests of God and of Christ” in the sense of being ordained, but with each gender being given a different and proper role: the men as priests and bishops, and the women as ordained deaconesses.

Thus, this verse indicates that all of those persons blessed with the first resurrection will be ordained. However, I must point out that the Virgin Mary, who is holier than all those of the first resurrection combined, was sinless and yet never ordained. So the possibility exists that some of the first resurrection will be consecrated to God, but without the Sacrament of Ordination.

Conclusion

The Millennium will last for more than a thousand years; it is not an exact thousand year period of time. The Millennium will be a time of spiritual benefits and true peace and holiness over all the earth. Christ will not reign visibly, like an earthly king, but Christ will reign through His child-like presence in the Eucharist, through the other Sacraments, and through Tradition, Scripture, Magisterium. Christ will reign through the Church. The Millennium begins (probably about 2439/2440 A.D.) not long after the Return of Christ in 2437 A.D. The Millennium ends well over a thousand years later, after a time of rebellion against all that is holy. The Millennium ends when Christ returns again for the Judgment and general Resurrection.

This teaching about the Millennium is true millennialism, but it is not heresy. False millennialism and false Messianism are heresy, but true millennialism and true Messianism are not heresy. True millennialism is based on a clear and correct interpretation of Scripture, one which has always been understood by some members of the faithful throughout the history of the Church. Eventually, this doctrine of true millennialism will be accepted by the faithful, along with all of the other true teachings of the Church.


by Ronald L. Conte Jr.
November 22, 2005