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Writer's pictureFr. Scott Haynes

The Abomination of Desolation

Fr. Scott A. Haynes



The "abomination of desolation" referenced in Matthew 24:15 is a profound prophecy that bridges the Old and New Testaments, casting a shadow of divine warning and eschatological hope. Jesus refers to it with the words:

“So when you see the abomination of desolation, spoken of by the prophet Daniel, standing in the holy place (let the reader understand)” (Matthew 24:15).

This enigmatic statement invites scrutiny from theologians, Fathers of the Church, and later medieval scholars. What precisely is the "abomination of desolation"? Its layers of meaning have been analyzed through multiple lenses: historical, typological, and mystical. In this exploration, we will draw on patristic sources, as well as the voices of saints through the ages, to illuminate the theological depths of this prophecy.

I. The Scriptural Foundations: Daniel and Jesus’ Prophecy


The phrase "abomination of desolation" originates in the Book of Daniel, where it appears several times (Daniel 9:27, 11:31, and 12:11). Daniel prophesies the cessation of the daily sacrifice and the desecration of the sanctuary, events historically linked to Antiochus IV Epiphanes, who erected an altar to Zeus in the Jewish Temple around 167 BC. This historical act serves as a type—a precursor—of a more profound and ultimate fulfillment in Jesus’ eschatological teaching.


St. Jerome, in his Commentary on Daniel, emphasizes the dual significance of this prophecy:

"What was fulfilled under Antiochus will again take place in the end times when the Antichrist will set himself in God's temple, showing himself as God" (Commentarii in Danielem, 9:27).

Here, Jerome ties Daniel’s prophecy to St. Paul’s warning in 2 Thessalonians 2:4, where the "man of lawlessness" exalts himself above God, desecrating the sacred.


Jesus, invoking Daniel, calls His followers to discern when such desecration occurs. His prophecy contains both a near and far application: the destruction of the Second Temple in AD 70 under Roman General Titus, and the ultimate desecration to come during the reign of the Antichrist.

II. Patristic Interpretations


A. St. Augustine: Typology and Spiritual Warning


St. Augustine approaches the abomination of desolation with an allegorical lens, interpreting it as the corruption of faith and morals within the Church. In The City of God, he writes:

"The abomination of desolation is not only the physical desecration of the temple but also the spiritual defilement when heretics and false teachers infiltrate the holy Church, corrupting the purity of faith" (De Civitate Dei, XX.19).

For Augustine, the "holy place" symbolizes the Church itself, the dwelling of God on earth. He warns against the Antichrist spirit, which manifests not merely in external persecution but also in internal apostasy.


B. St. Leo the Great: The Sign of Impiety


St. Leo the Great connects the abomination to the final apostasy and the rise of the Antichrist:

"The abomination of desolation signifies the desecration of all that is sacred, when the Antichrist, full of malice, will stand in the place of Christ and lead many astray with false signs and wonders" (Sermo CLXIV).

Leo underscores that the abomination is not an isolated event but part of a broader rebellion against God’s order.


C. St. Gregory the Great: The Mystical Dimension


St. Gregory the Great, in his Moralia in Job, reflects on the abomination as the ultimate test of fidelity for believers:

"The abomination of desolation is the final tribulation, wherein the Church, like Job, will be stripped of her worldly comforts and must endure the fiery trial of faith" (Moralia in Job, XXXII.12).

For Gregory, this prophecy calls Christians to vigilance and perseverance, recognizing that suffering is a path to sanctification.

III. Medieval Insights and Mystical Dimensions


A. St. Hildegard of Bingen: Apocalyptic Visions


The twelfth-century mystic St. Hildegard of Bingen offers a unique, visionary interpretation of the abomination. In her Scivias, she describes a vision of a false church rising, adorned with wealth and power but devoid of divine presence:

"The abomination will appear as a dazzling figure, pretending to be light, but its core will be darkness. The faithful must discern with the eyes of the spirit and not be seduced by appearances" (Scivias, III.11).

Hildegard identifies this as the culmination of human pride and spiritual blindness, where even the elect risk being deceived.


B. St. Raymond of Peñafort: Canonical and Moral Applications


St. Raymond of Peñafort, a thirteenth-century Dominican, views the abomination through the lens of ecclesiastical law. In his Summa de Casibus Poenitentiae, he warns:

"When the laws of God are replaced by the laws of men, and sacred practices are mocked or neglected, the abomination has entered the sanctuary" (Summa, II.7.3).

Raymond’s emphasis on fidelity to the Sacred Liturgy and to the divine law as a bulwark against apostasy resonates with contemporary concerns about moral relativism.


C. St. Vincent Ferrer: Preaching and Preparation


St. Vincent Ferrer, often called the "Angel of the Apocalypse," preached extensively on the end times. He identified the abomination as a prelude to the final judgment:

"The abomination will be the desolation of souls, when lukewarmness and error prevail. Therefore, prepare by penance and prayer, for the Bridegroom will come suddenly" (Sermones, LXXXVII).

Vincent’s exhortations are practical and spiritual, urging Christians to remain vigilant and steadfast.

IV. Eschatological and Contemporary Relevance


A. The Church as the Holy Place


Many Fathers and Doctors of the Church interpret the "holy place" as the Church herself, the mystical Body of Christ. When her sanctity is violated—whether by external persecution or internal corruption—the prophecy finds partial fulfillment. The Catechism of the Catholic Church reflects this understanding:

"Before Christ's second coming, the Church must pass through a final trial that will shake the faith of many believers. The persecution that accompanies her pilgrimage on earth will unveil the 'mystery of iniquity'" (CCC, 675).

This teaching aligns with the Fathers, who saw the abomination as both a historical event and a spiritual reality.


B. Signs of the Times


The warnings of St. Hildegard and St. Vincent Ferrer find echoes in contemporary crises: moral relativism, secularism, and challenges to Church authority. As the "holy place" is contested, believers are called to discernment and fidelity.

V. Theological Synthesis: A Call to Watchfulness


The abomination of desolation, as explored through Scripture and Tradition, serves as both a warning and a call to hope. It reveals the perennial struggle between good and evil, the sanctity of God’s dwelling, and the ultimate victory of Christ.


St. Augustine reminds us:

"Let us hold fast to Christ, for though the abomination may arise, it cannot prevail. The City of God will endure forever" (De Civitate Dei, XIX.12).

And St. Gregory the Great exhorts:


"Let the faithful stand firm, for though the tempest rages, the anchor of faith secures the soul" (Moralia in Job, XXXV.20).

Conclusion: Standing Firm in Faith


The abomination of desolation is not merely a historical event or eschatological prediction; it is a spiritual reality that challenges every generation of believers. As Jesus exhorted His disciples to watch and pray, so too must we heed the warnings of Scripture, the Fathers, and the saints.


May the words of St. Leo the Great inspire us in times of trial:

"Stand firm, beloved, for the Lord of Hosts is with us, and the God of Jacob is our refuge" (Sermo CLXIV).

In this fidelity, we await the day when Christ will come in glory, triumphing over every abomination and restoring all things to Himself.


Let the reader understand. Amen.


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