The Catechism continues: "Jesus' Resurrection glorifies the name of the Savior God, for from that time on it is the name of Jesus that fully manifests the supreme power of the 'name which is above every name'. The evil spirits fear his name; in his name his disciples perform miracles, for the Father grants all they ask in this name." (CCC, 434).
So important is the holy name of Jesus that Father Paul O'Sullivan writes, "God in His immense goodness gives to each of us an all-powerful word with which we can do wonders for Him, for ourselves and for the world. That word is 'Jesus.'..."'Jesus' signifies 'God-made-man,' the Incarnation. When the Son of God became man, He was called 'Jesus,' so that when we say, 'Jesus,' we offer Him His own Divine Son Himself; we offer Him the great Mystery of the Incarnation. Jesus IS the ncarnation!" (The Wonders of the Holy Name, p. 32).
Saint Paul exhorts us, "All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ.." (Col. 3:17). This is the sacred rule for Christians. But we know, because Jesus has already warned us, that the Man of Sin, the Antichrist, will come in his own name (John 5:43), believing instead in his own greatness and spiritual power. He will come to despise the Holy Name. Vladimir Soloviev, in his work The Antichrist, understood that the spirit of Antichrist would become more manifest in the 21st century and describes the Man of iniquity thusly, "...he loved only himself. He believed in God, but at the bottom of his heart unconsciously and instinctively preferred himself to Him. He believed in the Good, but the all-seeing Eye of Eternity knew that he would bow down before the powers of evil, as soon as it had corrupted him, not by appealing to his senses, base passions or to the supreme temptation of power, but by caressing his boundless pride...At the beginning he had no hostility against Jesus. He admitted his messianic dignity and significance, but he sincerely saw in him merely the greatest of his own predecessors; his mind, clouded by pride, could not understand Christ's moral achievement and his absolute uniqueness. He reasoned thus: 'Christ came before me; I come second; but that which in the order of time comes later is essentially prior. I come last, at the end of history, just because I am the perfect and final savior. The first Christ was my forerunner. His mission was to anticipate and prepare my coming.' With this idea in his mind the great man of the twenty-first century applied to himself all that is said in the Gospels about the second coming, understanding by it, not the return of the same Christ, but the replacement of the preliminary Christ by the final, that is, by himself."
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