Recently I was reading through the “Visions” of Venerable Holzhauser, published in 1646. These were apparently read in the presence of the Holy Roman Emperor Ferdinand III and Duke Maximilian I, Elector of Bavaria, who were soon to participate in the negotiations of the Peace of Westphalia beginning that year. One of those visions struck me:
**"…In one of his visions, Holzhauser saw two mighty thrones, whereupon sat respectively the supreme representatives of the temporal and spiritual power, and which overshadowed the whole earth; thus realizing, on a more gigantic scale, the medieval theory of the papal umpirage and imperial advocacy…
The next two visions, have clearly reference to the future triumph which the Church, after the tribulations and anguish she has had to endure for the last three centuries, is yet destined to celebrate on earth…"**
This vision of a future Catholic Monarch of a restored Holy Roman Empire (or more plausibly a modern state or supranational union of nations akin to it) and Pope may reminded of Chapters 3-4 of the Book of Zechariah which describes Joshua the High Priest and Zerubbabel, the Jewish Prince and Governor, as the two figures who would lead the Jews out of their captivity in Babylon and return them to the Promised Land under the guiding hand of the liberating Persian Monarch Cyrus the Great, where the Second Temple was to be constructed.
Joshua stood for the spiritual power of the Jewish Priesthood, Zerubbabel for the temporal power.
It is my understanding that John of Patmos based his description of the Two Witness in Revelation upon Zechariah.
As such, the two witnesses represent the secular arm (Zerubbabel, heir to King David) and the religious arm (High Priest Joshua). The following commentary on Revelation 11:4-14 is from The Catholic Biblical Association’s 1942 book, A Commentary on the New Testament, page 668-669:
11, 4-14: The Two Witnesses. The symbolism of this section is in general sufficiently evident with the exception, perhaps, of the two witnesses. Some have thought them to be Elias [Elijah] and Henoch [Enoch]; others Elias [Elijah] and Moses; others Josue [Joshua] and Zorobabel [Zerubbabel]. They have many of the characteristics of all the great prophets of Israel**. But from the allusion in 4 to Josue, son of Josedec, and Zorobabel, John seems to imply that the two witnesses are the representatives of the civil and religious power among the children of God. Cf. Zach. 3, **4
Is it is posdible that Revelation could have been presageing two eschatological figures in the mould of Zerubbabel/Joshua, whose task it will be to lead the Church out of what private revelations refer to as the “minor chastisement” or 'three days of darkness" and into the Era of Peace predicted by Our Lady of Fatima in 1917, during the First World War?
Just as the two “olive trees” of the exilic period of the Old Covenant restored the divine worship of the Jewish Temple, the “two witnesses” yet to come might spread the gospel and the power of the Church throughout the world so that a Second Pentecost can be ushered in.