Rev 17, 8-13 The beast now exists no longer

(Rev 17, 8-13) The beast now exists no longer

[8] The beast that you saw existed once but now exists no longer. It will come up from the abyss and is headed for destruction. The inhabitants of the earth whose names have not been written in the book of life from the foundation of the world shall be amazed when they see the beast, because it existed once but exists no longer, and yet it will come again. [9] Here is a clue for one who has wisdom. The seven heads represent seven hills upon which the woman sits. They also represent seven kings: [10] five have already fallen, one still lives, and the last has not yet come, and when he comes he must remain only a short while. [11] The beast that existed once but exists no longer is an eighth king, but really belongs to the seven and is headed for destruction. [12] The ten horns that you saw represent ten kings who have not yet been crowned; they will receive royal authority along with the beast for one hour. [13] They are of one mind and will give their power and authority to the beast.

(CCC 2446) St. John Chrysostom vigorously recalls this: "Not to enable the poor to share in our goods is to steal from them and deprive them of life. The goods we possess are not ours, but theirs" (St. John Chrysostom, Hom. in Lazaro 2, 5: PG 48, 992). "The demands of justice must be satisfied first of all; that which is already due in justice is not to be offered as a gift of charity" (AA 8 § 5): When we attend to the needs of those in want, we give them what is theirs, not ours. More than performing works of mercy, we are paying a debt of justice (St. Gregory the Great, Regula Pastoralis. 3, 21: PL 77, 87). (CCC 2438) Various causes of a religious, political, economic, and financial nature today give "the social question a worldwide dimension" (SRS 9). There must be solidarity among nations which are already politically interdependent. It is even more essential when it is a question of dismantling the "perverse mechanisms" that impede the development of the less advanced countries (Cf. SRS 17; 45). In place of abusive if not usurious financial systems, iniquitous commercial relations among nations, and the arms race, there must be substituted a common effort to mobilize resources toward objectives of moral, cultural, and economic development, "redefining the priorities and hierarchies of values" (CA 28; Cf. 35). (CCC 2439) Rich nations have a grave moral responsibility toward those which are unable to ensure the means of their development by themselves or have been prevented from doing so by tragic historical events. It is a duty in solidarity and charity; it is also an obligation in justice if the prosperity of the rich nations has come from resources that have not been paid for fairly.