End Times Prophecies and Christ’s Second Coming
The “end of the world” has always fascinated and frightened humanity. In times of cultural upheaval, war, or natural disaster, the question resurfaces with urgency: is Jesus’ Second Coming approaching?
When God’s judgment and the associated—or eventual—end times are discussed, you’ll likely hear about Protestant beliefs such as the Rapture, as well as prophecies like the 3 Days of Darkness, which is based on the reported private revelations of Catholic mystics. Discussions about these topics have gone viral, especially in recent decades. But how does the Catholic Church understand the end times, and how does the Church’s doctrine differ from what many Evangelical Protestants believe?
What Does the Catholic Church Teach about the End of the World?
Church doctrine on the end times is known as “eschatology,” a Greek word which refers to the study of the last things, including the Final Judgment of mankind. There is also the associated Greek term “apocalypse,” which means “revelation,” and thus the biblical book of Revelation is also known as the Apocalypse. The terms “apocalypse” and “apocalyptic” can also denote disasters, including ones associated with God’s judgment, particularly regarding the end of the world.
The Catholic Church dogmatically teaches the Second Coming of Jesus Christ, the Final Judgment, and the resurrection of the dead (Catechism of the Catholic Church [CCC] 668–682; see 1020-1065). As the Nicene Creed proclaims, consistent with Sacred Scripture, “He will come again in glory to judge the living and the dead, and his kingdom will have no end”
However, based on our Lord Jesus Christ’s own words (Matt. 24:36), the Church rejects any attempt to predict the exact timing of the end of the world. She also warns against alarmism, which is often associated with such predictions. While Catholics are called to remain vigilant (Matt. 25:13), we are also called to trust in God’s providence, not panic (see John 14:27).
Do Catholics Believe in the Rapture?
The short answer: No, at least not as the doctrine is commonly understood in many Protestant circles.
The idea that believers will be suddenly taken or “raptured” away from the earth—whether before, during, or after a time of tribulation—is not supported by Sacred Scripture. This doctrine arose only in the nineteenth-century among some Protestant Christians, and it is based particularly on the teachings of John Nelson Darby and the Scofield Reference Bible.
Catholics affirm what St. Paul writes to the Thessalonians,
“And the dead in Christ will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.” (1 Thess. 4:16-18)
However, the Church understands this event as part of the general resurrection and Final Judgment (or Last Judgment), including because the dead will rise first (CCC 1001), not a secret or early removal of believers.
Dispensationalism and the Rapture
The idea of a secret “rapture” before a time of tribulation comes from a 19th century Protestant theology called dispensationalism. Popularized by John Nelson Darby and the Scofield Reference Bible in the early 20th century, dispensationalism divides history into eras or “dispensations” and teaches that God has separate plans for Israel and the Church. In this view, believers will be raptured before—or during, or after—a seven-year tribulation and Christ’s final return.
The Catholic Church rejects this interpretation. There is no biblical or historical support for a two-stage coming of Christ. Catholics believe that Christ will return once, in glory, to raise the dead and judge the living and the dead. The “rapture” described in 1 Thessalonians 4:17 refers to this final, public event, not a secret escape from suffering.
What About the Book of Revelation?
The Book of Revelation is often cited in end-times speculation, although it’s one of the most symbolic and thus misunderstood books in the Bible.
The Catholic Church teaches that Revelation should be read liturgically and spiritually, not as a strict timeline of future events. While it contains visions of judgment like the Gospels, both regarding the early Church and the end times, it also depicts the heavenly liturgy, the ultimate victory of Christ, and the call to persevere in faith.
Many Protestants read the book of Revelation through a particular futuristic lens, viewing events like the rapture, the period of trials and tribulation, and the rise of the Antichrist as simply events that are yet to come. Catholics, however, see Revelation as encompassing the past, present, and future, rooted in the Church’s ongoing struggle and triumph in Christ.
What Are the 3 Days of Darkness?
The “Three Days of Darkness” are based on reported private revelations, not official Church teaching, that prophesy about seventy-two hours of intense global darkness, during which demonic forces will be unleashed upon the earth. According to some accounts about the three days, the sun will be blotted out, the air will become toxic, and only blessed candles will provide light and protection for the faithful.
This prophecy is most often associated with mystics such as Blessed Anna Maria Taigi and Marie-Julie Jahenny. Some claim it will coincide with divine chastisement, and that people should stay indoors, pray the rosary, and avoid looking out windows.
The prediction of Three Days of Darkness has gained traction in certain Catholic circles, especially online, and is sometimes linked to Scripture passages, such as:
- Exod.10:21-23 (the plague of darkness in Egypt).
- Rev. 6:12 (the sixth seal: the sun turns black).
- Amos 8:9 (the sun going down at noon and thus the earth darkens in normal daylight hours).
The Church has not approved these reported private revelations, and belief in them is not required. However, private revelations can encourage devotion and penance—if they do not contradict Sacred Scripture or Church teaching.
“Private revelation … is not to ‘improve’ or complete Christ’s definitive Revelation, but to help live more fully by it in a certain period of history.” (CCC 67)
Are We in the End Times?
Yes. The “end times” began with the Incarnation of our Lord Jesus Christ, and he established his Messianic kingdom in full on Pentecost in sending the Holy Spirit (CCC 669-670; 672; see 456-457; 461-463). This period of salvation history will continue until Christ’s triumphant return in glory at his Second Coming. Every generation has signs of suffering, apostasy, and renewal. However, no one knows the day or the hour in which Christ will return in glory.
Some today fear nuclear war, economic collapse, or 2025 prophecies like the “3 Days of Darkness.” But Catholic eschatology is not rooted in fear; it’s rooted in hope. The return of Christ is not a threat; it’s a promise, and we can have confidence in his divine providence for us (Matt. 6:33; Rom. 8:28).
How Should Catholics Prepare?
Rather than obsessing over timelines or survival kits, Catholics should prepare for the end by living faithfully now:
- Frequent the sacraments, especially the Eucharist and confession.
- Pray the holy rosary and read Sacred Scripture daily.
- Practice charity and evangelize.
- Trust in God; do not live in fear.
Waiting for the Second Coming
The Catholic Church does not teach the Protestant doctrine of the rapture, nor does she require belief in reported private revelations like the “3 Days of Darkness.” These ideas, while popular in some circles, do not reflect the heart of Catholic eschatology.
What the Church does teach is this: Christ will return in glory at the end of time to judge the living and the dead. There will be a resurrection of the body, and God’s justice and mercy will be fully revealed. This is the true meaning of the end of the world—not fear of cosmic disaster but confident hope in the ultimate triumph of our Lord Jesus Christ.
Rather than becoming preoccupied with signs and speculations, Catholics are called to live in a state of grace, anchored in the sacraments, guided by Sacred Scripture, and sustained by the theological virtues of faith, hope, and love. We do not need to fear the end. We belong to a Church that already knows how the story ends: Christ is victorious.
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