Afleveringen
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The Good Samaritan and Veteranâs Day
St. Luke 10:25-37
Introduction.
The Deeper Magic of Unity. The Division of Mankind into Nations. The Demons, our Fallen Psychology, and the Reification of Separation. The Coming of Christ, Pentecost, and the Promise of Unity.
And this is where we find ourselves today. We know that Christ has brought an end to our division and allows us to be One as He is One; joyous, peaceful, and continually progressing through the endless stages of perfection in peace ⊠but still living in a world where lives come to an end and violence between nations ceases only so long as strength and vigilance are maintained.
The Good Samaritan
The need for our enemies and why our love for them actually brings us the light of objectivity. Christ as the ultimate âother.â
Veterans Day
And so we come to the juxtaposition of this Epistle with our celebration of Veteranâs Day.
On the 11th hour of the 11th day of the 11th month; temporary cessation of hostilities, was declared between the Allied nations and Germany in World War I. And yet we still have war. People and nations still prey on and threaten one another. Even when we are between wars, we no not have the peace of Christ, but the peace of strength. And where we do not have the peace of strength, we have war and the lessons of martyrdom. Our Church prays and works for the Peace of Christ; and as that peace is worked for and anticipated, we pray for and support the peace that comes from military might. This is the practice and teaching of the Church.
Right after the anaphora we pray:
We also offer You this spiritual worship for the whole world, for the Holy, Catholic, and Apostolic Church, and for all those who live in purity and holiness. And for those in public service; permit them, Lord, to serve and govern in peace, that in their tranquility we may lead a calm and quiet life, in all Godliness and purity.
From our Morning Prayers:
Lord, save and have mercy on our civil authorities; protect our nation with peace, subduing our every foe and adversary. Fill the hearts of our leaders with peaceful, benevolent thoughts for your Holy Church and for all Your people so that we, in their tranquility, may lead a peaceful and quiet life in true faith and in all godliness and purity.
And from St. Paul (1 Timothy 2:1-2):
First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings and all who are in high positions, so that we may lead a quiet and peaceable life, godly and respectful in every way.
And how is this peace that we pray for maintained? Through the sacrifice of men and women in our armed forces and police who are willing to put our security and comfort ahead of their own. [a note on the special sacrifice of Christian warriors].
It is obtained and maintained by soldiers, sailors, marines, and first responders who are willing to suffer, to fight, to die, and yes, even to kill â not out of glory or any kind of sinful passion; but only so that we â in the peaceful space their efforts create and sustain â might pursue perfection in Christ, and through this an end to all wars achieved not through military victory or a well thought out and executed set of treaties and institutions; but through the union of all people and nations into one humanity, humbled and perfected in Christ.
We thank all of our veterans and those serving now for your willingness to live the kind of life that allows us the freedom to pursue true and lasting peace.
We pray that Lord our God grant that we always be so blessed with men and women [like these] who are willing to sacrifice their lives for us and we pray that He gives us, the civilians, the strength and commitment to live in such a way that their efforts are not squandered through our impiety, selfishness, and unwillingness to live and spread the Gospel.
Allow all of us to surrender ourselves to you, Lord, through the Cross, so that our Union may be eternal and the peace between us become real and unending. Check out this episode!
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Today, we talked about the kind of culture we should have at the kliros (to include risk aversion and gentleness). We worked on intonation and antiphonal psalmody, and talked about being patient as our skills develop.
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Zijn er afleveringen die ontbreken?
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The Decree of the Holy, Great, Ecumenical Synod, the Second of Nice (787 AD).
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(Found in Labbe and Cossart, Concilia. Tom. VII., col. 552.)
THE holy, great, and Ecumenical Synod which by the grace of God and the will of the pious and Christ-loving Emperors, Constantine and Irene, his mother, was gathered together for the second time at Nice, the illustrious metropolis of Bithynia, in the holy church of God which is named Sophia, having followed the tradition of the Catholic Church, hath defined as follows:
Christ our Lord, who hath bestowed upon us the light of the knowledge of himself, and hath redeemed us from the darkness of idolatrous madness, having espoused to himself the Holy Catholic Church without spot or defect, promised that he would so preserve her: and gave his word to this effect to his holy disciples when he said: âLo! I am with you always, even unto the end of the world,â which promise he made, not only to them, but to us also who should believe in his name through their word. But some, not considering of this gift, and having become fickle through the temptation of the wily enemy, have fallen from the right faith; for, withdrawing from the traditions of the Catholic Church, they have erred from the truth and as the proverb saith: âThe husbandmen have gone astray in their own husbandry and have gathered in their hands nothingness,â because certain priests, priests in name only, not in fact, had dared to speak against the God-approved ornament of the sacred monuments, of whom God cries aloud through the prophet, âMany pastors have corrupted my vineyard, they have polluted my portion.â
And, forsooth, following profane men, led astray by their carnal sense, they have calumniated the Church of Christ our God, which he hath espoused to himself, and have failed to distinguish between holy and profane, styling the images of our Lord and of his Saints by the same name as the statues of diabolical idols. Seeing which things, our Lord God (not willing to behold his people corrupted by such manner of plague) hath of his good pleasure called us together, the chief of his priests, from every quarter, moved with a divine zeal and brought hither by the will of our princes, Constantine and Irene, to the end that the traditions of the Catholic Church may receive stability by our common decree. Therefore, with all diligence, making a thorough examination and analysis, and following the trend of the truth, we diminish nought, we add nought, but we preserve unchanged all things which pertain to the Catholic Church, and following the Six Ecumenical Synods, especially that which met in this illustrious metropolis of Nice, as also that which was afterwards gathered together in the God-protected Royal City.
We believeâŠlife of the world to come. Amen.535
We detest and anathematize Arius and all the sharers of his absurd opinion; also Macedonius and those who following him are well styled âFoes of the Spiritâ (Pneumatomachi). We confess that our Lady, St. Mary, is properly and truly the Mother of God, because she was the Mother after the flesh of One Person of the Holy Trinity, to wit, Christ our God, as the Council of Ephesus has already defined when it cast out of the Church the impious Nestorius with his colleagues, because he taught that there were two Persons [in Christ]. With the Fathers of this synod we confess that he who was incarnate of the immaculate Mother of God and Ever-Virgin Mary has two natures, recognizing him as perfect God and perfect man, as also the Council of Chalcedon hath promulgated, expelling from the divine Atrium [αáœÎ»áżÏ] as blasphemers, Eutyches and Dioscorus; and placing in the same category Severus, Peter and a number of others, blaspheming in divers fashions.
Moreover, with these we anathematize the fables of Origen, Evagrius, and Didymus, in accordance with the decision of 550 the Fifth Council held at Constantinople. We affirm that in Christ there be two wills and two operations according to the reality of each nature, as also the Sixth Synod, held at Constantinople, taught, casting out Sergius, Honorius, Cyrus, Pyrrhus, Macarius, and those who agree with them, and all those who are unwilling to be reverent.
To make our confession short, we keep unchanged all the ecclesiastical traditions handed down to us, whether in writing or verbally, one of which is the making of pictorial representations, agreeable to the history of the preaching of the Gospel, a tradition useful in many respects, but especially in this, that so the incarnation of the Word of God is shown forth as real and not merely phantastic, for these have mutual indications and without doubt have also mutual significations.
We, therefore, following the royal pathway and the divinely inspired authority of our Holy Fathers and the traditions of the Catholic Church (for, as we all know, the Holy Spirit indwells her), define with all certitude and accuracy that just as the figure of the precious and life-giving Cross, so also the venerable and holy images, as well in painting and mosaic as of other fit materials, should be set forth in the holy churches of God, and on the sacred vessels and on the vestments and on hangings and in pictures both in houses and by the wayside, to wit, the figure of our Lord God and Saviour Jesus Christ, of our spotless Lady, the Mother of God, of the honourable Angels, of all Saints and of all pious people. For by so much more frequently as they are seen in artistic representation, by so much more readily are men lifted up to the memory of their prototypes, and to a longing after them; and to these should be given due salutation and honourable reverence (áŒÏÏαÏΌ᜞Μ Îșα᜶ ÏÎčΌηÏÎčÎșᜎΜ ÏÏÎżÏÎș᜻ΜηÏÎčÎœ), not indeed that true worship of faith (λαÏÏΔ᜷αΜ) which pertains alone to the divine nature; but to these, as to the figure of the precious and life-giving Cross and to the Book of the Gospels and to the other holy objects, incense and lights may be offered according to ancient pious custom. For the honour which is paid to the image passes on to that which the image represents, and he who reveres the image reveres in it the subject represented. For thus the teaching of our holy Fathers, that is the tradition of the Catholic Church, which from one end of the earth to the other hath received the Gospel, is strengthened. Thus we follow Paul, who spake in Christ, and the whole divine Apostolic company and the holy Fathers, holding fast the traditions which we have received. So we sing prophetically the triumphal hymns of the Church, âRejoice greatly, O daughter of Sion; Shout, O daughter of Jerusalem. Rejoice and be glad with all thy heart. The Lord hath taken away from thee the oppression of thy adversaries; thou art redeemed from the hand of thine enemies. The Lord is a King in the midst of thee; thou shalt not see evil any more, and peace be unto thee forever.â
Those, therefore who dare to think or teach otherwise, or as wicked heretics to spurn the traditions of the Church and to invent some novelty, or else to reject some of those things which the Church hath received (e.g., the Book of the Gospels, or the image of the cross, or the pictorial icons, or the holy reliques of a martyr), or evilly and sharply to devise anything subversive of the lawful traditions of the Catholic Church or to turn to common uses the sacred vessels or the venerable monasteries,536 if they be Bishops or Clerics, we command that they be deposed; if religious or laics, that they be cut off from communion.
[After all had signed, the acclamations began (col. 576).]
The holy Synod cried out: So we all believe, we all are so minded, we all give our consent and have signed. This is the faith of the Apostles, this is the faith of the orthodox, this is the faith which hath made firm the whole world. Believing in one God, to be celebrated in Trinity, we salute the honourable images! Those who do not so hold, let them be anathema.
Those who do not thus think, let them be driven far away from the Church. For we follow the most ancient legislation of the Catholic Church. We keep the laws of the Fathers. We anathematize those who add anything to or take anything away from the Catholic Church. We anathematize the introduced novelty of the revilers of Christians. We salute the venerable 551 images. We place under anathema those who do not do this. Anathema to them who presume to apply to the venerable images the things said in Holy Scripture about idols. Anathema to those who do not salute the holy and venerable images.
Anathema to those who call the sacred images idols. Anathema to those who say that Christians resort to the sacred images as to gods. Anathema to those who say that any other delivered us from idols except Christ our God. Anathema to those who dare to say that at any time the Catholic Church received idols.
Many years to the Emperors, etc., etc.
535 Anastasius in his Interpretatio (Migne, Pat. Lat., Tom. CXXIX., col. 458), gives the word, âFilioque.â Cardinal Julian in the Fifth Session of the Council of Florence gave evidence that there was then extant a very ancient codex containing these words; and this MS., which was in Greek, was actually shown. The Greek scholar Gemistius Pletho remarked that if this were so, then the Latin theologians, like St. Thomas Aquinas would long ago have appealed to the Synod. (Cf. Hefele, Hist. Councils, Vol. V., p. 374, Note 2.) This reasoning is not conclusive if Cardinal Bellarmine is to be believed, who says that St. Thomas had never seen the Acts of this synod. (De Imag. Sanct., Lib. ii., cap. xxii.)
536 Constantine Copronymus turned many monasteries into soldiersâ barracks. In this he has been followed by other crowned enemies of Christ.
Epitome of the Definition of the Iconoclastic Conciliabulum held in Constantinople, A.D. 754.530
The Definition of the Holy, Great, and Ecumenical Seventh Synod.
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THE holy and Ecumenical synod, which by the grace of God and most pious command of the God-beloved and orthodox Emperors, Constantine and Leo,531 now assembled in the imperial residence city, in the temple of the holy and inviolate Mother of God and Virgin Mary, surnamed in BlachernĂŠ, have decreed as follows.
Satan misguided men, so that they worshipped the creature instead of the Creator. The Mosaic law and the prophets cooperated to undo this ruin; but in order to save mankind thoroughly, God sent his own Son, who turned us away from error and the worshipping of idols, and taught us the worshipping of God in spirit and in truth. As messengers of his saving doctrine, he left us his Apostles and disciples, and these adorned the Church, his Bride, with his glorious doctrines. This ornament of the Church the holy Fathers and the six Ecumenical Councils have preserved inviolate. But the before- mentioned demi-urgos of wickedness could not endure the sight of this adornment, and gradually brought back idolatry under the appearance of Christianity. As then Christ armed his Apostles against the ancient idolatry with the power of the Holy Spirit, and sent them out into all the world, so has he awakened against the new idolatry his servants our faithful Emperors, and endowed them with the same wisdom of the Holy Spirit. Impelled by the Holy Spirit they could no longer be witnesses of the Church being laid waste by the deception of demons, and summoned the sanctified assembly of the God-beloved bishops, that they might institute at a synod a scriptural examination into the deceitful colouring of the pictures
(áœÎŒÎżÎčÏΌᜱÏÏÎœ) which draws down the spirit of man from the lofty adoration (λαÏÏΔ᜷αÏ) of God to the low and material adoration (λαÏÏΔ᜷αΜ) of the creature, and that they, under divine guidance, might express their view on the subject.
Our holy synod therefore assembled, and we, its 338 members, follow the older synodal decrees, and accept and proclaim joyfully the dogmas handed down, principally those of the six holy Ecumenical Synods. In the first place the holy and ecumenical great synod assembled at Nice, etc.
After we had carefully examined their decrees under the guidance of the Holy Spirit, we found that the unlawful art of painting living creatures blasphemed the fundamental doctrine of our salvationânamely, the Incarnation of Christ, and contradicted the six holy synods. These condemned Nestorius because he divided the one Son and Word of God into two sons, and on the other side, Arius, Dioscorus, Eutyches, and Severus, because they maintained a mingling of the two natures of the one Christ.
Wherefore we thought it right, to shew forth with all accuracy, in our present definition the error of such as make and venerate these, for it is the unanimous doctrine of all the holy Fathers and of the six Ecumenical Synods, that no one may imagine any kind of separation or mingling in opposition to the unsearchable, unspeakable, and incomprehensible union of the two natures in the one hypostasis or person. What avails, then, the folly of the painter, who from sinful love of gain depicts that which should not be depictedâthat is, with his polluted hands he tries to fashion that which should only be believed in the heart and confessed with the mouth? He makes an image and calls it Christ. The name Christ signifies God and man. Consequently it is an image of God and man, and consequently he has in his foolish mind, in his representation of the created flesh, depicted the Godhead which cannot be represented, and thus mingled what should not be mingled. Thus he is guilty of a double blasphemyâthe one in making an image of the Godhead, and the other by mingling the Godhead and
manhood. Those fall into the same blasphemy who venerate the image, and the same woe rests upon both, because they err with Arius, Dioscorus, and Eutyches, and with the heresy of the Acephali. When, however, they are blamed for
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undertaking to depict the divine nature of Christ, which should not be depicted, they take refuge in the excuse: We represent only the flesh of Christ which we have seen and handled. But that is a Nestorian error. For it should be considered that that flesh was also the flesh of God the Word, without any separation, perfectly assumed by the divine nature and made wholly divine. How could it now be separated and represented apart? So is it with the human soul of Christ which mediates between the Godhead of the Son and the dulness of the flesh. As the human flesh is at the same time flesh of God the Word, so is the human soul also soul of God the Word, and both at the same time, the soul being deified as well as the body, and the Godhead
remained undivided even in the separation of the soul from the body in his voluntary passion. For where the soul of Christ is, there is also his Godhead; and where the body of Christ is, there too is his Godhead. If then in his passion the divinity remained inseparable from these, how do the fools venture to separate the flesh from the Godhead, and represent it by itself as the image of a mere man? They fall into the abyss of impiety, since they separate the flesh from the Godhead, ascribe to it a subsistence of its own, a personality of its own, which they depict, and thus introduce a fourth person into the Trinity.
Moreover, they represent as not being made divine, that which has been made divine by being assumed by the Godhead. Whoever, then, makes an image of Christ, either depicts the Godhead which cannot be depicted, and mingles it with the manhood (like the Monophysites), or he represents the body of Christ as not made divine and separate and as a person apart, like the Nestorians.
The only admissible figure of the humanity of Christ, however, is bread and wine in the holy Supper. This and no other form, this and no other type, has he chosen to represent his incarnation. Bread he ordered to be brought, but not a representation of the human form, so that idolatry might not arise. And as the body of Christ is made divine, so also this figure of the body of Christ, the bread, is made divine by the descent of the Holy Spirit; it becomes the divine body of Christ by the mediation of the priest who, separating the oblation from that which is common, sanctifies it.
The evil custom of assigning names to the images does not come down from Christ and the Apostles and the holy Fathers; nor have these left behind them any prayer by which an image should be hallowed or made anything else than ordinary matter.
If, however, some say, we might be right in regard to the images of Christ, on account of the mysterious union of the two natures, but it is not right for us to forbid also the images of the altogether spotless and ever-glorious Mother of God, of the prophets, apostles, and martyrs, who were mere men and did not consist of two natures; we may reply, first of all: If those fall away, there is no longer need of these. But we will also consider what may be said against these in particular.
Christianity has rejected the whole of heathenism, and so not merely heathen sacrifices, but also the heathen worship of images. The Saints live on eternally with God, although they have died. If anyone thinks to call them back again to life by a dead art, discovered by the heathen, he makes himself guilty of blasphemy. Who dares attempt with heathenish art to paint the Mother of God, who is exalted above all heavens and the Saints? It is not permitted to Christians, who have the hope of the resurrection, to imitate the customs of demon-worshippers, and to insult the Saints, who shine in so great glory, by common dead matter.
Moreover, we can prove our view by Holy Scripture and the Fathers. In the former it is said: âGod is a Spirit: and they that worship him must worship him in spirit and in truth;â and: âThou shalt not make thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath;â on which account God spoke to the Israelites on the Mount, from the midst of the fire, but showed them no image. Further: âThey changed the glory of the incorruptible God into an image made like to corruptible man,âŠand served the creature more than the Creator.â [Several other passages, even less to the point, are cited.]532
The same is taught also by the holy Fathers. [The Synod appeals to a spurious passage from Epiphanius and to one
inserted into the writings of Theodotus of Ancyra, a friend of St. Cyrilâs; to utterancesâin no way strikingâof Gregory of
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Nazianzum, of SS. Chrysostom, Basil, Athanasius of Amphilochius and of Eusebius Pamphili, from his Letter to the Empress Constantia, who had asked him for a picture of Christ.]533
Supported by the Holy Scriptures and the Fathers, we declare unanimously, in the name of the Holy Trinity, that there shall be rejected and removed and cursed out of the Christian Church every likeness which is made out of any material and colour whatever by the evil art of painters.
Whoever in future dares to make such a thing, or to venerate it, or set it up in a church, or in a private house, or possesses it in secret, shall, if bishop, presbyter, or deacon, be deposed; if monk or layman, be anathematised, and become liable to be tried by the secular laws as an adversary of God and an enemy of the doctrines handed down by the Fathers. At the same time we ordain that no incumbent of a church shall venture, under pretext of destroying the error in regard to images, to lay his hands on the holy vessels in order to have them altered, because they are adorned with figures. The same is provided in regard to the vestments of churches, cloths, and all that is dedicated to divine service. If, however, the incumbent of a church wishes to have such church vessels and vestments altered, he must do this only with the assent of the holy Ecumenical
patriarch and at the bidding of our pious Emperors. So also no prince or secular official shall rob the churches, as some have done in former times, under the pretext of destroying images. All this we ordain, believing that we speak as doth the Apostle, for we also believe that we have the spirit of Christ; and as our predecessors who believed the same thing spake what they had synodically defined, so we believe and therefore do we speak, and set forth a definition of what has seemed good to us following and in accordance with the definitions of our Fathers.
If anyone shall not confess, according to the tradition of the Apostles and Fathers, in the Father, the Son and the Holy Ghost one godhead, nature and substance, will and operation, virtue and dominion, kingdom and power in three subsistences, that is in their most glorious Persons, let him be anathema.
If anyone does not confess that one of the Trinity was made flesh, let him be anathema.
If anyone does not confess that the holy Virgin is truly the Mother of God, etc.
If anyone does not confess one Christ both God and man, etc.
If anyone does not confess that the flesh of the Lord is life-giving because it is the flesh of the Word of God, etc.
If anyone does not confess two natures in Christ, etc.
If anyone does not confess that Christ is seated with God the Father in body and soul, and so will come to judge, and that he will remain God forever without any grossness, etc.
If anyone ventures to represent the divine image (ÏαÏαÎșÏ᜔Ï) of the Word after the Incarnation with material colours, let him be anathema!
If anyone ventures to represent in human figures, by means of material colours, by reason of the incarnation, the substance or person (ousia or hypostasis) of the Word, which cannot be depicted, and does not rather confess that even after the Incarnation he [i.e., the Word] cannot be depicted, let him be anathema!
If anyone ventures to represent the hypostatic union of the two natures in a picture, and calls it Christ, and thus falsely represents a union of the two natures, etc.!
If anyone separates the flesh united with the person of the Word from it, and endeavours to represent it separately in a picture, etc.!
If anyone separates the one Christ into two persons, and endeavours to represent Him who was born of the Virgin separately, and thus accepts only a relative (ÏÏΔÏÎčÎș᜔) union of the natures, etc.
If anyone represents in a picture the flesh deified by its union with the Word, and thus separates it from the Godhead, etc.
If anyone endeavours to represent by material colours, God the Word as a mere man, who, although bearing the form of God, yet has assumed the form of a servant in his own person, and thus endeavours to separate him from his 546 inseparable Godhead, so that he thereby introduces a quaternity into the Holy Trinity, etc.
If anyone shall not confess the holy ever-virgin Mary, truly and properly the Mother of God, to be higher than every creature whether visible or invisible, and does not with sincere faith seek her intercessions as of one having confidence in her access to our God, since she bare him, etc.
If anyone shall endeavour to represent the forms of the Saints in lifeless pictures with material colours which are of no value (for this notion is vain and introduced by the devil), and does not rather represent their virtues as living images in himself, etc.
If anyone denies the profit of the invocation of Saints, etc.
If anyone denies the resurrection of the dead, and the judgment, and the condign retribution to everyone, endless torment and endless bliss, etc.
If anyone does not accept this our Holy and Ecumenical Seventh Synod, let him be anathema from the Father and the Son and the Holy Ghost, and from the seven holy Ecumenical Synods!
[Then follows the prohibition of the making or teaching any other faith, and the penalties for disobedience. After this follow the acclamations.]
The divine Kings Constantine and Leo said: Let the holy and ecumenical synod say, if with the consent of all the most holy bishops the definition just read has been set forth.
The holy synod cried out: Thus we all believe, we all are of the same mind. We have all with one voice and voluntarily subscribed. This is the faith of the Apostles. Many years to the Emperors! They are the light of orthodoxy! Many years to the orthodox Emperors! God preserve your Empire! You have now more firmly proclaimed the inseparability of the two natures of Christ! You have banished all idolatry! You have destroyed the heresies of Germanus [of Constantinople], George and Mansur [ΌαΜÏÎżÏ Ï, John Damascene]. Anathema to Germanus, the double-minded, and worshipper of wood! Anathema to George, his associate, to the falsifier of the doctrine of the Fathers! Anathema to Mansur, who has an evil name and Saracen opinions! To the betrayer of Christ and the enemy of the Empire, to the teacher of impiety, the perverter of Scripture, Mansur, anathema! The Trinity has deposed these three!534
In this epitome of the verbose definition of the council, I have followed for the most part Hefele. (Hist. of the Councils, Vol. V., p. 309 et seqq.)
Now four years old.
These are Hefeleâs words.
These are Hefeleâs words.
These are not given in full but are sufficient to give the true gist.
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Revelation, Session Seven
Christ the Savior, Anderson SC
Chapters Two and Three â the letters to the seven churchesSources:
The translation of the Apocalypse is from the Orthodox Study Bible.
Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011),
Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011).
Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712.
Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878).
William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011), 63â80.
The Things Declared to the Angel of the Church in Pergamum
2:12â13a. 12 And to the angel of the church in Pergamum write: âThus says the one who has the sharp two-edged sword: 13a I know your works and where you dwell, where the throne of Satan is.
This city was full of idolsâŠ
2:13b. And you keep my name. You did not deny my faith even in the days of Antipas, my faithful witness, that all-faithful martyr, who was killed among you, where Satan dwells.
âŠ
2:14â15. 14 But I have a few things against you: that you have there keeping the teaching of Balaam, who in Balaam taught [30] Balak to put a stumbling-block before the sons of Israel, to eat meat sacrificed to idols, and to practice fornication. 15 Thus you also have those who keep the teaching of the Nicolaitans, which I likewise hate.
So it seems this city had possessed two difficulties: First, the majority was Greek, and second, among those who were called believers, the shameful Nicolaitans had sown evil âtares among the wheat.â8 âŠ
2:16. Repent. If not, I will come to you soon, and I will war against them by the sword of my mouth.
Love for humankind is also in the threat. For he does not say, âagainst you,â but I will war against them, those who are incurably âdiseased.â
2:17. The one who has an ear, let him hear what the Spirit says to the churches: To the one who is victorious I will give to him to eat from the hidden manna, [31] and I will give to him a small white stone, and a new name written upon the stone, which no one knows except the one receiving it.â
The âBread of Lifeâ is the hidden manna, the One who descended from heaven for us and has become edible. âŠ
Things Declared to the Angel of the Church in Thyatira
2:18. And to the angel of the church in Thyatira write: âThus says the Son of God, who has eyes like a flame of fire and whose feet are like glowing brass. [32]
⊠[T]his union, ignited by means of the divine Spirit, cannot be grasped by human reasoning.
2:19â20. 19 I know your works and your love and faith and service and your patient endurance, and that your latter works exceed the first. 20 But I have this very much against you, that you allow the woman Jezebel, who calls herself a prophet, to teach and to lead my servants astray to practice immorality and to eat food sacrificed to idols.
âŠ
2:21. I gave her time to repent of her immorality.
The evil a choice, he says, since, having received time to repent rightly, she did not use it.
2:22â23a. 22 Behold, I will throw her on a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of their deeds. 23a And I will strike her children dead.
âŠ
2:23bâ25. 23b And all the churches shall know that I am he who searches reins and hearts, and I will give to each of you according to your works. 24 And I say to the rest of you in Thyatira, who do not hold this teaching, any who have not learned the deep things of Satan, as they say: I do not lay upon you any other burden; 25 only hold fast to that which you have until I come.
These things are to the deceived heretics and those deceiving others. [34] To the more simple he says: âSince you, through your simple manner, are not able to endure the cunning and quick-witted men, inasmuch as you do not know the deep things of Satan, as you say, I do not request that you do battle through words but that you safeguard the teaching which you have received, until I will take you from there.â
2:26â28a. 26 And he who conquers and who keeps my works until the end, I will give him authority over the nations, 27 and he shall rule them with a rod of iron; as earthen vessels they will be shattered, 28a just as I myself have received from my Father.
To him who does my works,â he says, I will give authority âover five or ten cities,â as the Gospel said. âŠ
2:28bâ29. 28b And I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches.â
Morning star, or, it says, the one about whom Isaiah was saying, âHow did he fall from heaven, the bright rising morning star?â whom he promised he will hand over to be âcrushed under the feet of the saints.â22 Or the One who brings light, as has been said by the blessed Peter, [35] âdawning in the heartsâ of the faithful, the well-known illumination of Christ. âŠ. It is not surprising that we have taken this as referring to two things totally contradictory to each other. For we learn from the divine Scriptures that the lion of Judah the Christ,30 and from Bashan the Antichrist. According to what is meant, it is this or the other. It also implies both the dawn of the future day, by which the darkness of the present life will be covered, and also its âmessengerâ bringing the good news of this .32âŠ
The Things Declared to the Angel of the Church in Sardis
3:1. And to the angel of the church in Sardis write: âThus says the one who holds the seven spirits of God and the seven stars: I know your works, that in name you live, and you are dead.
âŠ
3:2. Wake up and strengthen those things which remain and which were about to die; for I have not found your works being fulfilled in the sight of God.
âShake off the sleep of laziness,â he says, âand strengthen your members, who are about to die completely through unbelief.â For it is not the beginning of good works that crowns the worker, but the completion.
3:3a. Remember, therefore, what you received and heard, and keep [that], and repent. [37]
âKeep the tradition which you received from the apostles, and repent of laziness.â
3:3b. If you do not wake up, I will come like a thief, and you will not know at what hour I will come upon you.
Naturally. âŠ
3:4. You have a few people in Sardis who have not soiled their garments; and they will walk with me in white, for they are worthy.
âYou possess this good,â he says, âthat some people, those who have not soiled the garment of the flesh by filthy deeds, will be with me in the rebirth brilliantly attired because they have kept âthe garment of incorruptionâ5 spotless.â
3:5â6. 5 He who conquers shall be wrapped about in white garments, and I will not blot out his name from the Book of Life, and I will confess his name before my Father and before his angels. 6 He who has an ear, let him hear what the Spirit says to the churches.â
He who is victorious in the above-mentioned victory will shine like the sun in the clothing of his own virtues, and his name will remain indelible in the book of the living. [38] âHe will be confessed before my Father and the holy powers,â even as triumphant martyrs, just as he says in the Gospel, âthe righteous will shine as the sun.â7
The Things Declared to the Angel of the Church in Philadelphia
3:7. And to the angel of the church in Philadelphia write: âThus says the Holy One, the True One, who has the key of David, who opens and no one shuts, who shuts and no one opens.
His kingdom is called the key of David, for it is the symbol of authority. The key is also the Holy Spirit, of both the book of Psalms and every prophecy, through which the âtreasures of knowledgeâ are opened âŠ
3:8. I know your works. Behold, I have set before you an open door, which no one is able to shut; that you have little [39] power, and you kept my word and did not deny my name.
⊠âI opened before you a door of instructive preaching, which cannot be closed by temptations. I am satisfied with the attitude, and I do not demand things beyond strength.â
3:9. Behold, I will give those of the synagogue of Satanâwho say that they are Jews and are not, but they lie. I will make them so that they come and bow down before your feet, and they will know that I have loved you.
âAs a reward for the confession of my name,â he says, âyou will have the return and repentance of the Jews, who will kneel before your feet, asking to approach me for the illumination which comes from me, remaining Judaizers secretly in their hearts, not in appearance.â
3:10â11. 10 Because you have kept the word of my patience, I will keep you from the hour of trial which is coming on the whole world, to try those who dwell upon the earth. I am coming soon. 11 Hold fast what you have, so that no one may seize your crown. [40]
⊠He rightly says, I come quickly, for âafter the affliction of those days immediatelyâ the Lord will come, as he says. For this reason he suddenly commands to keep the treasure of the faith inviolate, so that no one loses the crown of patience.
3:12a. He who conquers, I will make him a pillar in the temple of my God; he will never go out of it,
Naturally. The victor over the opposing powers is established a pillar and a foundation of the truth, having in it the immovable base according to the Apostle.
12b. And I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which descends out of heaven from my God, and my new name. [41]
âUpon the heart of such a pillar,â he says, âI will engrave the knowledge of the divine name and of the heavenly Jerusalem, so that he will see in her the beautiful things through the eyes of the Spirit, and also my new name which will be known by the saints in the future.â âŠ
3:13. He who has an ear, let him hear what the Spirit says to the churches.â
Let us pray that we ourselves possess such a little ear.
Things Declared to the Angel of the Church of the Laodiceans
3:14a. And to the angel of the church in Laodicea write: âThus says The Amen, the faithful and true witness,
âŠ
3:14b. the beginning of Godâs creation:
⊠For the beginning of creation is the primary and uncreated cause.
3:15â16a. 15 I know your works: you are neither cold nor hot. Would that you be cold or hot! 16a Thus it is that you are lukewarm and neither hot nor cold,
Gregory the Theologian says, âWe must live exactly hot or exactly cold.â ⊠[I]in faith, the middle way and the lukewarm are worthless.
3:16bâ17. 16b I intend to vomit you out of my mouth. 17 For you say, âI am rich, I have prospered, and I need nothing,â and you do not know that you are miserable and wretched and poor and blind and naked.
âJust as lukewarm water causes people who receive it to vomit,â he says, âhence I too, through a word of my mouth, will vomit you like detested food into eternal punishment, for you mingled the thorns of riches with the seed of the divine word and you are unaware of your own poverty in spiritual matters and the blindness of your spiritual eyes and the nakedness of good deeds.â
3:18. I advise you to buy from me gold refined by fire, so that you will become rich, and that you may put on white garments, that the shame of your nakedness may not be revealed, and salve to anoint your eyes, that you may see.
âŠ
3:19. If I love someone, I reproach and correct . Therefore, be zealous and repent.
Oh, the love for humanity! How much goodness the reproach holds!
3:20. Behold, I stand at the door and I knock; if one will hear my voice and will open the door, I will come in to him, and I will dine with him, and he with me.
âMy presence is not forced,â he says. âŠ
3:21. He who conquers, I will grant him to sit with me on my throne, as I myself have conquered and taken my seat with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.â [45]
The Kingdom and the repose of the future age are indicated by the throne. ⊠Therefore, having made the cloud a vehicle for the rise heavenward in his Ascension,25 he also says through the Apostle that the saints will be âcaught up in the clouds to meet him,â and he will come Judge, as Creator and Master of creation, handing over to the saints to judge those who opposed the truly divine and blessed slavery, as the Apostle says, âDo you not know that we will judge angels?â that is, the ârulers of darkness.â28 âŠ
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Colossians 3:12-17; St. Luke 17:12-19. Fr. Anthony challenges us not to let anything - to include politics - keep us from seeing and loving the people around us. He also warned of the hellfire we earn if we only learn to love and feed our egos. Enjoy the show!
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In this class, we talk about chanting with predictable patterns, chanting together and intoning clearly.
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Fr. Anthony talks with Fr. Gregory Jensen about his most recent "Father, Speak a Word" substack article, "The Problem is I'm Shallow." The idea is that our lives are superficial and unlikely to lead to the kind of healing and growth that we are called towards. They also discuss a great irony: those who seem most motivated to move towards depth (the rigorists and gerundists) do it in a way that only increases the problem because they get distracted by the forms rather than inward discernment and change. The answer to superficiality is 1) to become part of the Orthodox Church and 2) to immerse oneself in the (seemingly mundane and certainly repetitive) faith as it should be lived within our very real and often messy families and parishes. Enjoy the show!
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Revelation, Session Six and Seven
Christ the Savior, Anderson SC
Chapters Two and Three â the letters to the seven churchesSources:
The translation of the Apocalypse is from the Orthodox Study Bible.
Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011),
Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011).
Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712.
Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878).
William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011), 63â80.
The Things that had been Written to the Angel of the Church of the Ephesians
2:1. To the angel of the church in Ephesus write: âThus says the one who holds the seven stars in his right hand, who walks among the seven golden lampstands.
He discourses with the church through the angel just as if he were an educator to the one being instructedâŠ.
2:2â5a. 2 I know your works and your toil and your patience, and that you cannot bear evil men, and you have tested those calling themselves apostles, and they are not, and you found them false. 3 And you have endurance and patience on account of my name and did not grow weary. 4 But I hold it against you that you have left your first love. 5a Remember, therefore, [25] from where you fell, and repent and do the works first.
Accepting the church in two ways, he reprimands it in one way. He has put the one in the middle and the achievements on either side...
2:5bâ6. 5b If not, I will come to you soon and I will move your lampstand from its place, if you do not repent. 6 But this you have: that you hate the works of the Nicolaitans, which I also hate.
The movement of the church to deprive them of divine graceâŠ
2:7. The one who has an ear, let him hear what the Spirit says to the churches. To him who conquers I will grant to eat of the Tree of Life, which is in the midst of the paradise of God.â
⊠He promised to grant to such a victor in the war against the demons to eat of the Tree of Life, that is, to partake of the blessings of the future age, for, periphrastically, eternal life is meant by the Tree. âŠ
The Things Declared to the Angel of the Church of the Smyrnaeans
2:8. And to the angel of the church in Smyrna write: âThus says the First and the Last, who was dead and came to life.
The first as god, and the Last as having become man in the latter times, and having opened eternal life to us through his three-day death.
2:9a. I know your works and the tribulation and the poverty, but you are rich.
âAffliction and poverty in the bodily things, which you suffer patiently for my sake, being afflicted by the unbelievers and deprived of your possessions, but in spiritual things you are rich, having âthe treasure hidden in the fieldâ of your heart.â [28]
2:9b. And the blasphemy of those who say they themselves are Jews and are not, but a synagogue of Satan.
⊠âJudahâ means âconfession.â [(Sept.) and they do not confess Christ]
2:10. Do not fear what you are about to suffer. Behold, the devil is about to put some of you in prison that you might be tested, and you will have tribulation for ten days. Be faithful until death, and I will give you the crown of life.
He says, âDo not fear the tribulation from the enemies of God through afflictions and trials, for ten days and not long-lived.â For this reason, death must be despised, since in a little while it grants âthe unfading crown of life.â
2:11. He who has an ear, let him hear what the Spirit says to the churches: The one who is victorious will not be harmed by the second death.â
⊠He will not be harmed by the second death of Gehenna. [29]
The Things Declared to the Angel of the Church in Pergamum
2:12â13a. 12 And to the angel of the church in Pergamum write: âThus says the one who has the sharp two-edged sword: 13a I know your works and where you dwell, where the throne of Satan is.
This city was full of idolsâŠ
2:13b. And you keep my name. You did not deny my faith even in the days of Antipas, my faithful witness, that all-faithful martyr, who was killed among you, where Satan dwells.
âŠ
2:14â15. 14 But I have a few things against you: that you have there keeping the teaching of Balaam, who in Balaam taught [30] Balak to put a stumbling-block before the sons of Israel, to eat meat sacrificed to idols, and to practice fornication. 15 Thus you also have those who keep the teaching of the Nicolaitans, which I likewise hate.
So it seems this city had possessed two difficulties: First, the majority was Greek, and second, among those who were called believers, the shameful Nicolaitans had sown evil âtares among the wheat.â8 âŠ
2:16. Repent. If not, I will come to you soon, and I will war against them by the sword of my mouth.
Love for humankind is also in the threat. For he does not say, âagainst you,â but I will war against them, those who are incurably âdiseased.â
2:17. The one who has an ear, let him hear what the Spirit says to the churches: To the one who is victorious I will give to him to eat from the hidden manna, [31] and I will give to him a small white stone, and a new name written upon the stone, which no one knows except the one receiving it.â
The âBread of Lifeâ is the hidden manna, the One who descended from heaven for us and has become edible. âŠ
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Flavius is an independent researcher and journalist who travels the world collecting and sharing the stories of how people and their faith are affected by war and hardship. I think you will enjoy our conversation about his previous work, how he came to it, and the hardships too many Ukrainians are facing as a result of the combination of Russia's unjust and fratricidal war and local corruption. Flavius's witness and voice are important and compelling. You can read his article, "Ukraine's Two Wars: Ukrainians are dying on the frontline while fighting to preserve their faith" at The American Conservative. Enjoy the show!
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2 Corinthians 9:6-11. If we are not careful, the seeds we sow will grow briars. Sow well, in Christ!
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Ten Commandments of Chanting
Bring and maintain peace in the kliros. Itâs a witness of cooperation, harmony, and reverence â nothing else belongs there (any more than it does in the altar or nave).
Come early and be prepared. This is especially true if you are reading an epistle. Prayer is part of the preparation. Spend time with the priest before the service to compare notes/get on the same page (and get a blessing).
Our ears are more important than our voices.
Make the hand-offs sound like you are part of the same team, not separate or (egad!) competing. In chanting, this includes re-pitching only when there is a problem.
Chant clearly and confidently. This is the Word of God, offered to His people.
Chant humbly and without vainglory. The kliros is a magnet for pride.
Donât settle for âgood enoughâ. Even beginners get the notes right. Good chanting requires making the services witness to the harmony and unity of God.
Match the tempo of the service. Itâs not a race, nor is it a dirge.
Let the service speak for itself. It is perfect, we become perfect in and through it.
Sing with joy and thanksgiving! We bring beauty to the services as much through our witness as our voices.
Terms:
Intoning â musically reading simply around a single note. Often done with Psalms.
Chanting â singing the words according to a set pattern or Tone.
Tone â a set melody based on a given system (e.g. Byzantine or Common).
Plain Reading â can be done with a normal reading voice or intoning
Kliros â the home base of the chanter(s).
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The Good News I According to St. John: In the beginning was the Logos, and the Logos was with God, and the Word was God. He was in the beginning with God. All things were made through Him, and without Him was not any thing made that was made. (1:1-2)
Genesis 1: 26a, 27-28a Then God said, âLet us make man in our image, after our likeness⊠So God created man in his own image, in the image of God created He him; male and female created He them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it and rule...
SUBDUE?! RULE?! Subdue into the pattern of
the good, the beautiful and the true.
The Curse (expulsion from Eden) Using Beauty Against Itself? (the line of Cain) The End of the Good, Beautiful, and the True? (Nephalim etc.)
Genesis 9:1,7 And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth... (every wild beast will dread you)... And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein.
Genesis 11 â The Tower of Babel
The Restoration: Luke 3: 3-6 And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God. The Good News II According to St. John: And the Logos become flesh and dwelt among us. (1:14a) To all who received him, who believed in his name, He gave power to become children of God. (1:12)
And according to St. Paul: In [Christ] you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, which is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory. (e.g. Ephesians 1:13-14).
St. Matthew 28:16-20 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world. Amen.
Beauty in Nature, Architecture, Art, Literature, Music, Fellowship, and THE GULAG?!
One Day in the Life of Ivan Denisovich
Gives insights into how people ended up in the Gulag This is really developed in the Gulag Archipelago Ivan admitted that he surrendered to Germany to betray the USSR The young Gopchik gave milk to Ukrainian guerrillas The foreman was discharged for being the son of a kulak (SoanEotP)
Some insights into the state of faith and religion in the USSR Corruption in the Russian Orthodox Church Faith of the peasant/redneck (represented by Ukrainian) Orthodox Faith and (beautiful) martyrdom of the Baptists
One Day - On Beauty and Art (presages his essay) Two bookkeepers, also zeks, were toasting bread on the stove. They'd rigged up a sort of wire griddle to keep it from burning. Tsezar was lolling at his desk, smoking his pipe. He had his back to Shukhov and didn't see him. Opposite him sat Kh-123, a wiry old man doing twenty years' hard. He was eating gruel. "You're wrong, old man," Tsezar was saying, goodnaturedly. "Objectively, you will have to admit that Eisenstein is a genius. Surely you can't deny that Ivan the Terrible is a work of genius? The dance of the masked oprichniki! The scene in the cathedral!" Kh-123's spoon stopped short of his mouth. "Bogus," he said angrily. "So much art in it that it ceases to be art. Pepper and poppy seed instead of good honest bread. And the political motive behind it is utterly loathsome â an attempt to justify a tyrannical individual. An insult to the memory of three generations of the Russian intelligentsia!" (He was eating his gruel without savoring it. It wouldn't do him any good.) "But would it have got past the censor if he'd handled it differently?" "Oh well, if that's what matters... Only don't call him a genius â call him a toady, a dog carrying out his master's orders. A genius doesn't adjust his treatment of a theme to a tyrant's taste." "Ahem!" Shukhov cleared his throat. He felt awkward, interrupting this educated conversation, but he couldn't just go on standing there. Tsezar turned around and held his hand out for the bowl, without even looking at Shukhov â the gruel might have traveled through the air unaided â then went back to his argument. "Yes, but art isn't what you do, it's how you do it." Kh-123 reared up and chopped at the table with his hand. "I don't give a damn how you do it if it doesn't awaken good feelings in me!" Shukhov stood there just as long as he decently could after handing over the gruel, hoping Tsezar would treat him to a cigarette. But Tsezar had entirely forgotten that Shukhov was behind him. So he turned on his heel and left quietly. Never mind, it wasn't all that cold outside. A great day for bricklaying. Walking down the path, he spotted a bit of steel broken off a hacksaw blade lying in the snow. He had no special use for it right then, but you never knew what you might need later. So he picked it up and slipped it into his trouser pocket. Have to hide it in the Power Station. Thrift beats riches.
Solzhenitsyn: Beauty will Save the World
Part One: The Ontology of Beauty One artist sees himself as the creator of an independent spiritual world; he hoists onto his shoulders the task of creating this world, of peopling it and of bearing the all-embracing responsibility for it; but he crumples beneath it, for a mortal genius is not capable of bearing such a burden. Just as man in general, having declared himself the centre of existence, has not succeeded in creating a balanced spiritual system. And if misfortune overtakes him, he casts the blame upon the age-long disharmony of the world, upon the complexity of todayâs ruptured soul, or upon the stupidity of the public. Another artist, recognizing a higher power above, gladly works as a humble apprentice beneath Godâs heaven; then, however, his responsibility for everything that is written or drawn, for the souls which perceive his work, is more exacting than ever. But, in return, it is not he who has created this world, not he who directs it, there is no doubt as to its foundations; the artist has merely to be more keenly aware than others of the harmony of the world, of the beauty and ugliness of the human contribution to it, and to communicate this acutely to his fellow-men. And in misfortune, and even at the depths of existence â in destitution, in prison, in sickness his sense of stable harmony never deserts him.
But all the irrationality of art, its dazzling turns, its unpredictable discoveries, its shattering influence on human beings â they are too full of magic to be exhausted by this artistâs vision of the world, by his artistic conception or by the work of his unworthy fingers.
Part Two: Can (Just) Beauty Save? One day Dostoevsky threw out the enigmatic remark: âBeauty will save the world.â What sort of a statement is that? For a long time I considered it mere words. How could that be possible? When in bloodthirsty history did beauty ever save anyone from anything? Ennobled, uplifted, yes â but whom has it saved? ⊠It is possible to compose an outwardly smooth and elegant political speech, a headstrong article, a social program, or a philosophical system on the basis of both a mistake and a lie. What is hidden, what distorted, will not immediately become obvious. Then a contradictory speech, article, program, a differently constructed philosophy rallies in opposition â and all just as elegant and smooth, and once again it works. Which is why such things are both trusted and mistrusted⊠But a work of art bears within itself its own verification: conceptions which are devised or stretched do not stand being portrayed in images, they all come crashing down, appear sickly and pale, convince no one. But those works of art which have scooped up the truth and presented it to us as a living force â they take hold of us, compel us, and nobody ever, not even in ages to come, will appear to refute them. So perhaps that ancient trinity of Truth, Goodness and Beauty is not simply an empty, faded formula as we thought in the days of our self-confident, materialistic youth? If the tops of these three trees converge, as the scholars maintained, but the too blatant, too direct stems of Truth and Goodness are crushed, cut down, not allowed through â then perhaps the fantastic, unpredictable, unexpected stems of Beauty will push through and soar TO THAT VERY SAME PLACE, and in so doing will fulfil the work of all three? In that case Dostoevskyâs remark, âBeauty will save the worldâ, was not a careless phrase but a prophecy? After all HE was granted to see much, a man of fantastic illumination. And in that case art, literature might really be able to help the world today? It is the small insight which, over the years, I have succeeded in gaining into this matter that I shall attempt to lay before you here today.
Part Three: The Terrible Beauty of the Gulag And as I stand here today, accompanied by the shadows of the fallen, with bowed head allowing others who were worthy before to pass ahead of me to this place, as I stand here, how am I to divine and to express what THEY would have wished to say? Frequently, in painful camp seethings, in a column of prisoners, when chains of lanterns pierced the gloom of the evening frosts, there would well up inside us the words that we should like to cry out to the whole world, if the whole world could hear one of us. Then it seemed so clear: what our successful ambassador would say, and how the world would immediately respond with its comment. Our horizon embraced quite distinctly both physical things and spiritual movements, and it saw no lop-sidedness in the indivisible world. These ideas did not come from books, neither were they imported for the sake of coherence. They were formed in conversations with people now dead, in prison cells and by forest fires, they were tested against THAT life, they grew out of THAT existence. When at last the outer pressure grew a little weaker, my and our horizon broadened and gradually, albeit through a minute chink, we saw and knew âthe whole worldâ. And to our amazement the whole world was not at all as we had expected, as we had hoped; that is to say a world living ânot by thatâ, a world leading ânot thereâ, a world which could exclaim at the sight of a muddy swamp, âwhat a delightful little puddle!â, at concrete neck stocks, âwhat an exquisite necklace!â; but instead a world where some weep inconsolate tears and others dance to a light-hearted musical. How could this happen? Why the yawning gap? Were we insensitive? Was the world insensitive? Or is it due to language differences? Why is it that people are not able to hear each otherâs every distinct utterance? Words cease to sound and run away like water â without taste, colour, smell. Without trace. As I have come to understand this, so through the years has changed and changed again the structure, content and tone of my potential speech. The speech I give today. And it has little in common with its original plan, conceived on frosty camp evenings.
Part Four: The Babel of Local Scales Mankind has become one, but not steadfastly one as communities or even nations used to be; not united through years of mutual experience, neither through possession of a single eye, affectionately called crooked, nor yet through a common native language, but, surpassing all barriers, through international broadcasting and print. An avalanche of events descends upon us â in one minute half the world hears of their splash. But the yardstick by which to measure those events and to evaluate them in accordance with the laws of unfamiliar parts of the world â this is not and cannot be conveyed via soundwaves and in newspaper columns. For these yardsticks were matured and assimilated over too many years of too specific conditions in individual countries and societies; they cannot be exchanged in mid-air. In the various parts of the world men apply their own hard-earned values to events, and they judge stubbornly, confidently, only according to their own scales of values and never according to any others.
In one part of the world, not so long ago, under persecutions not inferior to those of the ancient Romansâ, hundreds of thousands of silent Christians gave up their lives for their belief in God. In the other hemisphere a certain madman, (and no doubt he is not alone), speeds across the ocean to DELIVER us from religion â with a thrust of steel into the high priest! He has calculated for each and every one of us according to his personal scale of values!
One world, one mankind cannot exist in the face of six, four or even two scales of values: we shall be torn apart by this disparity of rhythm, this disparity of vibrations. A man with two hearts is not for this world, neither shall we be able to live side by side on one Earth.
Part Five: Art Shares, Shapes, and Preserves Culture But who will co-ordinate these value scales, and how? ⊠Who might succeed in impressing upon a bigoted, stubborn human creature the distant joy and grief of others, an understanding of dimensions and deceptions which he himself has never experienced? Propaganda, constraint, scientific proof â all are useless. But fortunately there does exist such a means in our world! That means is art. That means is literature. ⊠They possess a wonderful ability: beyond distinctions of language, custom, social structure, they can convey the life experience of one whole nation to another. [It also] becomes the living memory of the nation. Thus it preserves and kindles within itself the flame of her spent history, in a form which is safe from deformation and slander. In this way literature, together with language, protects the soul of the nation. But woe to that nation whose literature is disturbed by the intervention of power. Because that is not just a violation against âfreedom of printâ, it is the closing down of the heart of the nation, a slashing to pieces of its memory. ⊠In some cases moreover â when as a result of such a silence the whole of history ceases to be understood in its entirety â it is a danger to the whole of mankind.
Part Six: Lies and Suppression Destroy What is more, it is not simply crude power that triumphs abroad, but its exultant justification. ⊠The young, at an age when they have not yet any experience other than sexual, when they do not yet have years of personal suffering and personal understanding behind them, are jubilantly repeating our depraved Russian blunders of the Nineteenth Century, under the impression that they are discovering something new. ⊠And on top of this we are threatened by destruction in the fact that the physically compressed, strained world is not allowed to blend spiritually; the molecules of knowledge and sympathy are not allowed to jump over from one half to the other. This presents a rampant danger: THE SUPPRESSION OF INFORMATION between the parts of the planet. Contemporary science knows that suppression of information leads to entropy and total destruction. Suppression of information renders international signatures and agreements illusory; within a muffled zone it costs nothing to reinterpret any agreement, even simpler â to forget it, as though it had never really existed. (Orwell understood this supremely.) A muffled zone is, as it were, populated not by inhabitants of the Earth, but by an expeditionary corps from Mars; the people know nothing intelligent about the rest of the Earth and are prepared to go and trample it down in the holy conviction that they come as âliberatorsâ. Part Seven: Creating a Shared Human Story Friends! Let us try to help if we are worth anything at all! Who from time immemorial has constituted the uniting, not the dividing, strength in your countries, lacerated by discordant parties, movements, castes and groups? There in its essence is the position of writers: expressers of their native language â the chief binding force of the nation, of the very earth its people occupy, and at best of its national spirit. We shall be told: what can literature possibly do against the ruthless onslaught of open violence? But let us not forget that violence does not live alone and is not capable of living alone: it is necessarily interwoven with falsehood. Between them lies the most intimate, the deepest of natural bonds. Violence finds its only refuge in falsehood, falsehood its only support in violence. Any man who has once acclaimed violence as his METHOD must inexorably choose falsehood as his PRINCIPLE. And the simple step of a simple courageous man is not to partake in falsehood, not to support false actions! Let THAT enter the world, let it even reign in the world â but not with my help. But writers and artists can achieve more: they can CONQUER FALSEHOOD! In the struggle with falsehood art always did win and it always does win! Openly, irrefutably for everyone! Falsehood can hold out against much in this world, but not against art. And no sooner will falsehood be dispersed than the nakedness of violence will be revealed in all its ugliness â and violence, decrepit, will fall. That is why, my friends, I believe that we are able to help the world in its white-hot hour. Not by making the excuse of possessing no weapons, and not by giving ourselves over to a frivolous life â but by going to war! Proverbs about truth are well-loved in Russian. They give steady and sometimes striking expression to the not inconsiderable harsh national experience: ONE WORD OF TRUTH SHALL OUTWEIGH THE WHOLE WORLD. And it is here, on an imaginary fantasy, a breach of the principle of the conservation of mass and energy, that I base both my own activity and my appeal to the writers of the whole world. -
Revelation, Session Five
Christ the Savior, Anderson SC
Fr. Anthony PerkinsSources:
The translation of the Apocalypse is from the Orthodox Study Bible.
Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011),
Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011).
Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712.
Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878).
William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005).
Review â from the Orthodox Study Bible
Introduction and Blessing
1:1. The Revelation of Jesus Christ, which God gave Him to show His servants â things which must shortly take place. And He sent and signified it by His angel to His servant John.
2. Who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw. [speaking of the Gospel of St. John]
3. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.
Greeting to the Seven Churches
4. John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,
5. and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood,
6. and has made us kings and priests to His God and Father, to Him be glory and dominion forever. Amen. (OSB)
7. Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.
8. âI am the Alpha and the Omega, the Beginning and the End, says the Lord (God), who is and who was and who is to come, the Almighty.â
10. I was in the Spirit on the Lordâs Day and I heard behind me a loud voice, as of a trumpet,
11. saying, âI am the Alpha and the Omega, the First and the Last.â And, âWhat you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.
12-13. Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.
New Material â from the Orthodox Study Bible
14-20. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, âDo not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death. Write the things which you have seen, and the things which are, and the things which will take place after this. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.
1:14. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire
OSB. Further, Christ is here described as God, His hair (v. 14) being that of Danielâs vision of God as the âAncient of Daysâ (7:9; see also 1En 46:1). His eyes signify knowledge; His feet (v. 15), permanence and stability; His voice, authority or teaching; His right hand (v. 16), power; His two-edged sword, complete discernment. This imagery continues throughout Revelation to affirm the preexistence and eternal divinity of the Son of Man (see also Jn 1:1â18). Thus, in Christ man (v. 14) and God (vv. 15, 16) are united.
St. Bede.
14. white. The antiquity and eternity of majesty are represented by whiteness on the head, to which all the chief ones adhere, as hairs, who, because of the sheep which are to be on the right hand are white, like wool, and because of the innumerable multitude of the white-robed and the elect, who come forth from heaven, are glistering like snow.
eyes. The eyes of the Lord are preachers, who, with spiritual fire, bring light to the faithful, and to the unbelieving a consuming flame.Andrew of Caesarea.
1:14. His head and his hair were white as white wool, as snow, and his eyes as a flame of fire.For even though he is recent amidst us, nonetheless he is ancient; rather, he is before time. His white hair is a symbol of this. And his eyes are as a flame of fire, on the one hand, illuminating those who are holy and, on the other hand, burning the sacrilegious.
1:15. His feet were like fine brass, as if refined in a furnace, as if refined in a furnace, and His voice as the sound of many waters;
OSB. 1:15 Dan 2:31â44 indicates this mysterious metal foundation not only provides stability but has the ability to forcibly crush all opposition as well. These images are contrasted with the feet of clay found in Dan 2:33, 43: the kingdoms of this world are not permanent, nor ultimately triumphant.
St. Andrew of Caesarea.
1:15a. And his feet were like glowing brass, red-hot as in a furnace. [21]
The divine Gregory also understood that the feet meant the divine condescension through the flesh. For his feet by treading on the divinity achieved our salvation. The feet are also the foundations of the Church, like glowing brass, which physicians say is a sweet-smelling incense, which they call masculine incense. Or otherwise: On the one hand, meaning the human nature by the glowing brass, and on the other hand the divine nature by the incense, through both of which is also shown the sweetness of the faith and the unconfused union . Or the fine brass signifies the beautiful melody of the gospel proclamation, and the incense is the return of the nations by which the bride is summoned. And the feet of Christ are also the apostles, who have been tested by fire in the furnace of trials in imitation of their Teacher.
1:15b. And his voice like the sound of many waters.
Naturally. His voice is in common with that of the Spirit, from which ârivers of living water flowed from the bellyâ of the faithful, and it made a penetrating sound over all the earth.
St. Bede.
15. feet. By the âfiery feetâ he means the Church of the last time, which is to be searched and proved by severe afflictions. For orichalcum is brass, which, by much fire and various ingredients, is brought to the colour of gold. Another translation, which renders it, âlike orichalcum of Lebanon,â signifies that in JudĂŠa, of which Lebanon is a mountain, the Church will be persecuted, and especially at the last. The temple also frequently received the name of Lebanon, as there is said to ito, âOpen, O Lebanon, thy gates, and let the fire devour thy cedars.â
voice. The voice of confession, and preaching, and praise does not resound in JudĂŠa alone, but among many peoples.1:16. He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.
OSB: 1:16 The Lord holds the stars that represent the seven churches (1:20), and hence, the Church. For Christ is Lord of the Church. In His just judgment, the sword He wields is the Word of God, which cuts effortlessly to the very marrow and heart of humanity (see 2:16; 18:15; Is 11:4; 49:2; WSol 18:15; Eph 6:17; 2Th 2:9; Heb 4:12). The brilliance of His face recalls the Uncreated Light John saw radiating from the Savior at the Transfiguration on Mount Tabor.
Andrew of Caesarea.
1:16. And he had in his right hand seven stars, and coming out from his mouth was a sharp, double-edged sword, and his appearance as the sun shines in its power. [22]
Further down he says that the seven stars are the seven angels of the churches. The sharp, double-edged sword means his decision against the wicked, âsharper than any two-edged sword,â or the sword of the Spirit circumcising our inner man.38 Like the sun his face shines, not in a splendor to the senses, but to the intellect. For he is the âsun of righteousness,â shining with his own power and authority, not like the sensory sun, which as a created object by God-given power and divine command.
St. Bede.
16. right hand. In the right hand of Christ is the spiritual Church. âOn Thy right hand,â he says, âstood the queen in a vesture of gold.â And as it stands on His right hand, He saithq, âCome, ye blessed of My Father, receive the kingdom.â
mouth. He, the Judge of all things visible and invisible, âafter He has killed, has power to cast into hell fire.â
countenance. Such as the Lord appeared on the Mount, will He appear after the judgment to all the saints, for at the judgment the ungodly will behold Him Whom they pierced. But all this appearance of the Son of Man belongs also to the Church, for He Himself was made the Christ in the same nature with it, and He gives to it a sacerdotal dignity and a judicial power, and to âshine as the sun in the kingdom of His Father.â1:17-18. And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, âDo not be afraid; I am the First and the Last. I am He who lives, and was dead, and behold, I am alive forevermore. Amen.
OSB. 1:17, 18 Mortal humanity cannot bear the revelation of divine glory, a frequent biblical theme (see Ex 19:21; 33:20; Is 6:5). Just as he fell prostrate at Mount Tabor (Mt 17:6), so also does John here, in the presence of the glorified Savior (see Ezk 1:27; Dan 10:7â9; see also 1En 14:24). Do not be afraid is a revelatory formula from the OT. As a signal for the theophany, it was carried over into the NT (see the Annunciation, Lk 1:30; Jesus walking upon the water, Mt 14:27ââFear not, I AMâ; the Transfiguration, Mt 17:7). In the OT God was called âthe first and the lastâ (Is 44:6; 48:12), and so, too, is the Messiah. Some early heresies (e.g. Docetism) held that Jesus only seemed to die. But the Lord Himself testified, I ⊠was dead, affirming the authenticity of His death; alive forevermore, His Resurrectionâthe power of which effects His lordship over death and its realm. The Orthodox icon of the resurrected Christ depicts Him with these keys (v. 18) in hand, standing triumphantly on the open gates of Hades.
Fr. John Farley. Like those receiving such theophanic appearances in Old Testament days (e.g. Ezek. 1:28; Dan. 8:17), John fell at His feet as if dead. Even though he had leaned in familiarity upon His breast at the Last Supper (John 13:23), yet such is the power of the Lord in His heavenly exaltation that even the beloved disciple is overwhelmed. The Lord restores him in preparation to write the things he has seen and will see.
He tells John, âDo not be afraid,â and in this He tells all of Johnâs churches not to fear. They need not fear death, martyrdom, or anything in all the world. Why? Because Christ has overcome the world, trampling down death by death. He became dead, but now He is alive to ages of ages. As such, He is the first and the last, sovereign over all (compare God as the Alpha and Omega in 1:8) and the Living One, the source of all life. He had authority over death and Hades by His Resurrection. Death cannot now separate us from Him, for He is Lord of both the living and the dead.
St. Andrew of Caesarea.
Christ revived the Apostle himself who had suffered through the weakness of human nature like Joshua son of Nun and Daniel, by saying to him, âDo not fear, for I have not come near to kill you, since I am beginningless and endless, having become dead for your sakes.â
1:18b. And I have the keys of Hades and of death. [23]Instead , he has authority over bodily and spiritual death.
St. Bede. 17.
I fell. As a man, he trembles at the spiritual vision, but his human fear is banished by the clemency of the Lord.
the first. He is the first, because âby Him were all things made;â the last, because in Him are all things restoredu.
18. keys. Not only, He saith, have I conquered death by resurrection, but I have dominion also over death itself. And this He also bestowed upon the Church by breathing upon it the Holy Spirit, saying, âWhose sins ye remit, they are remitted unto them,â and the rest.
1:19. And I have the keys of Hades and of Death. Write the things which you have seen, and the things which are, and the things which will take place after this.
OSB. Johnâs visions have to do with both the present (things which are) and the future.
Fr. John Finlay. Then Christ gives John a command: he is to write the things which he has seen, and the things which are, and the things which are about to happen after these things and send them to the main churches under his care in Asia. (From these seven main locations, they could be sent out to other smaller church communities as well.) This gives a basic outline of the Book of Revelation as a whole: it relates what John has seen (the vision of Christ in ch. 1), the things which are (the present state of the churches, described in chs. 2â3), and the things which are about to happen in the future (the prophecies of chs. 4â22).
St. Andrew of Caesarea. [nothing]
St. Bede. Reveal to all the things which thou alone hast seen, that is, the various labours of the Church, and that the evil are to be mingled in it with the good unto the end of the world.
1:20. The mystery of the seven stars which you saw in My right hand, and the seven golden lampstands: The seven stars are the angels of the seven churches, and the seven lampstands which you saw are the seven churches.
OSB. The angels of the seven churches have been variously interpreted as being (1) the guardian angels of the church communities; (2) the pastoral leadership of these local churches; (3) a personification of the prevailing spirit of the given congregations; or (4) simply the messengers responsible for delivering the letters. The term âangelâ (heavenly or earthly messenger) is used over 60 times in Revelation.
Fr. John Farley. The introduction concludes with an explanation of the meaning of the seven stars in His hand and the seven lampstands among which He stands. The seven lampstands are the seven churches of Asia, and the seven stars are the angels of the seven churches. This is a reference to what may be termed the individual corporate personality of each church community. Each local church is thus portrayed as having an angel, even as each person has his guardian angel. Just as a personâs guardian angel resembles that person (see those who reacted to the announcement that Peter was standing unexpectedly at the door by suggesting that it was not Peter but his angel; Acts 12:15), so the churchâs angel sums up and embodies the local church. The angel of the church is an image of the strengths and weaknesses of each church. In writing to the angel of the church of Ephesus, the Lord actually speaks to the church of Ephesus in its corporate aspect. We see this today as well, in that church communities have corporate characteristicsâsome are loving, some judgmental, some zealous, some lax. The reference to each churchâs âangelâ is a way of addressing each community as a community, using the language of the apocalyptic.
St. Andrew of Caesarea. Since Christ is the âtrue light,â because of this, those abundant in his light are lamps as they shine in the night of this present life. Naturally, the churches are called lampstands, because, as the luminaries, they âhave the word of lifeâ according to the Apostle. The lamps and lampstands are gold because of the honor and purity of the faith in them. An angel has stood guard for each of these, just as the Lord says,44 and Gregory the Theologian had understood the present chapter: he figuratively called them âstarsâ because of the brightness and clarity of their nature.
St. Bede. stars. That is, the rulers of the Church. For the priest, as Malachi says, is âthe angel of the Lord of hosts.â
Malachi 2:7. âfor the lips of a priest should keep knowledge, and people should seek the law from his mouth, for he is the messenger (malakh/angel) of the Lord Almighty.â
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St. Luke 8:5-15. In today's homily, Fr. Anthony speaks about how a marriage should function in an Orthodox context and how that translates to our life in the Church. Enjoy the show!
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Here's the homily I planned on giving before I called an audible.
Homily Notes: Tending the Garden of our Souls
St. Luke 8:5-15: The Gospel of the Sower
âHave you rejected Satan and all his works and all his pomp and all his pride?
Have you rejected Satan and all his works and all his pomp and all his pride?
Have you rejected Satan and all his works and all his pomp and all his pride?ââHave you accepted Christ?
Have you accepted Christ?
Have you accepted Christ?âOur affirmation of these questions before our baptism, the sacramental participation that followed, and the fact that we are here today means that we are Christians. We have rejected the way of the world â which is ruled by Satan â and have become part of the New Humanity that is preparing to inherit the New World; a world that is uncorrupted by Satan and the sins of the Old Humanity.
To move away from eschatological and theological terms into the beautiful metaphors Christ gave us in todayâs parable: the seed of perfection (Christ Himself!) has been planted in our souls.
A seed is a miraculous thing; it contains all the information needed for the growing of a perfect plant. The DNA is all there. A wheat seed has everything needed to grow up to be a perfect stalk of wheat. More amazingly, a small acorn can grow into an enormous tree. The seed of Christ that has been planted in our souls is jut like that: we have been given everything we need â all the information â to grow into perfect men and women, into saints, into little Christâs⊠to grow into the kind of peaceful, loving, and productive humans we were conceived and born to become. The perfect seed is within our souls.
But is that enough? We have all planted many seeds in our lifetime. Good seeds. Good soil. And yet we know that if we are not careful, we will still end up with a terrible harvest of weeds and brambles.
Why? How does this happen?
We live in a world that is full of loose spores. The winds are full of the worldâs little seeds. They, too, carry all the potential of full growth within themselves. At some point, some of these spores are bound to find their way into our gardens ⊠and into the soil of our souls.
The corruption of our gardens may begin through inattention â a lack of what we call ânepsisâ â but that doesnât explain why we end up with a bumper crop of thistles and thorns, leaving the seed we originally planted weak or even completely dead. How did it happen? It certainly wasnât the seed. And it wasnât just that we werenât paying attention â we always notice when something has changed in our gardens and in our lives.
It happened because we didnât bother with the difficult work of weeding.
Weeding is such a judgmental term â it assumes a discernment that we have all but forgotten. It requires, for instance, the realization, that Church on Sunday is more important than sports or sleeping in; that Feast Days are even more worthy ways to spend vacation days than trips to the beach; that spending a few minutes in prayer is worth the sacrifice of a few minutes of facebook or television; and that chastity is better in every respect than the transitory joy of serial monogamy, pornography, and adultery.
New gardeners canât tell a beautiful weed from beanstalk; they need to learn. We also need to learn. We need to realize
1. That there are such things as weeds;
2. That they are dangerous threats to our souls, our families, and our communities; and
3. That it is our responsibility as human beings (Godâs imagers on this earth; the New Humans!) to pull them out.
Terrible and noxious things have made their way into our souls. We donât like to call them weeds because some of them are pretty and it sounds so judgmental. But as Christ says, you know a plant by its fruit;vand the plants of this world may look nice for a while, but their fruit is death and damnation (see Luke 6:44).
The Tree of the Cross is the plant that rises from the well-tended garden of the Christian soul, and its fruit is eternal life.
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Fr. Anthony speaks about discernment, the perils of pride in the priesthood, and CS Lewisâ The Abolition of Man.
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Revelation, Session Four
Christ the Savior, Anderson SC
Fr. Anthony PerkinsSources:
The translation of the Apocalypse is from the Orthodox Study Bible.
Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011),
Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011).
Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712.
Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878).
William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005).
Review
Introduction and Blessing
1:1. The Revelation of Jesus Christ, which God gave Him to show His servants â things which must shortly take place. And He sent and signified it by His angel to His servant John.
2. Who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw. [speaking of the Gospel of St. John]
3. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.
Greeting to the Seven Churches
4. John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne,
5. and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood,
6. and has made us kings and priests to His God and Father, to Him be glory and dominion forever. Amen. (OSB)
7. Behold, He is coming with clouds, and every eye will see Him, even they who pierced Him. And all the tribes of the earth will mourn because of Him. Even so, Amen.
New Material
8. âI am the Alpha and the Omega, the Beginning and the End, says the Lord (God), who is and who was and who is to come, the Almighty.â
Andrew of Caesarea. Christ is shown here both as God and as the Ruler of all things, both beginningless and at the same time endless, existing now and existing before and having no end, since he is coeternal with the Father, and on account of this he will render to each one the wages of deeds done. Ps 62(61):12; Prv 24:12; Wis 16:14; Rom 2:6; 1 Cor 5:10
St. Bede. Who is. He had said this same thing of the Father, for God the Father came, as He also is to come, in the Son.
St. Augustine. The Lord himself said plainly in the Apocalypse, âI am the Alpha and the Omega, the firstââbefore whom is nobodyââthe lastââafter whom is nobody; he precedes all things and sets a term to all things. Do you want to gaze upon him as the first? âAll things were made through him.â49 Do you seek him as the last? âFor Christ is the end of the law, that every one who has faith may be justified.â In order for you to live at some time or other, you had him as your creator. In order for you to live always, you have him as your redeemer.
9. I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ, was on the island that is called Patmos for the word of God and for the testimony of Jesus Christ.
OSB. Patmos: A small rocky island 40 miles off the western coast of modern Turkey, fifty miles south of Ephesus, to which the Romans exiled criminals. Johnâs preaching must have been considered a seditious threat to the public interest if he was indeed a prisoner there.
Logos. According to a tradition preserved by Irenaeus, Eusebius, Jerome and others, John, the author of Revelation, was exiled there in the 14th year of the reign of Domitian and subsequently released to Ephesus under Nerva (96 ad).
St. Andrew of Caesarea. âInasmuch as your brother,â he says, âbeing also a co-participant in the tribulations on account of Christ, I naturally have acquired trustworthiness among you. Being condemned to live on the island of Patmos on account of the witness of Jesus, I will announce to you the mysteries seen by me on it.â
10. I was in the Spirit on the Lordâs Day and I heard behind me a loud voice, as of a trumpet,
OSB. In the Spirit may mean John received the revelation in a visionary ecstasy (see Ezk 3:12 - Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the Lord from his place.), but more probably that he was in the worship (âin Spirit and in truthâ) of the Lord. The Lordâs Day is the earliest reference to the Christian name for Sunday. The Didache and St. Ignatius of Antioch show this name was used very early for the day when Christians gathered to celebrate the Resurrection in the Holy Eucharist. As a fulfillment of the first day of the week of the old creation, Sunday becomes the âeighth day,â the âfirst day of the new creation.â The term âeighth dayâ is seen in 2En 33:1 (âOn the eighth day I likewise appointed, so that the 8th day might be the 1st, the first-created of my week, and that it should revolve in the revolution of 7000; âš|so that the 8000|â© might be in the beginning of a time not reckoned and unending, neither years, nor months, nor weeks, nor days, nor hours âšlike the first day of the week, so also that the eighth day of the week might return continuallyââ©. and inaugurates the first day of the timeless age to come. The loud voice, as of a trumpet is a traditional, eschatological, apocalyptic introduction describing an appearance of the Lord (see Ex 19:16, 19; Mt 24:31; 1Co 15:52; 1Th 4:16).
Andrew of Caesarea. Having been possessed by the Holy Spirit and having a spiritual ear on the Lordâs day, also would have been honored by him on account of the resurrection, he heard a voice that seemed like a trumpet because of the loud soundââthe sound of their voice went out to all the earthââdeclaring the beginninglessness and endlessness of God signified by the Alpha and Omega. By it he was commanded to send out his visions to the seven churches, because of the aforementioned number seven applying to the Sabbath period of the future age. For this reason also the great Irenaeus had written that the seven heavens and seven angels leading the rest of them had been created by God first.
11. saying, âI am the Alpha and the Omega, the First and the Last.â And, âWhat you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea.
OSB. The glorified Christ introduces himself as the Alpha and the Omega, the First and the Last, thus identifying Himself with God the Father (v. 8; 22:13). His position amidst the seven lampstands signifies His presence in the Church (see Mt 5:14)
St. Bede. Seven Churches. The Church of Christ was not at the time in these places alone, but all fulness is comprised in the number seven. Asia, which is interpreted elevation, denotes the proud exaltation of the world in which the Church is sojourning, and, as is the method of the divine mystery, the genus is contained in the species. For the Apostle Paul also writes to seven churches, but not to the same as St. John. And although these seven churches are a sevenfold figure of the whole Church, still the things which he blames, or praises, came to pass in them one by one.
Apringius of Beja (Latin Father of the 6th Century). Ephesus means âmy willâ or âmy plan.â He wills that we know that the whole reality of our faith and the dignity of the catholic church is not to be ascribed to human merit, but they are the will of God and the disposition of the divine purpose. Smyrna means âtheir song.â And what else is the song of the perfect if not the celestial doctrine and the preaching of the gospel and the advance of the Christian religion, or the melodious confession of the catholic church? Pergamum means âto him who divides their horns.â This refers either to the insolence of the powers of the air, or to the arrogance of the heretics. And he teaches that the pride of the powers is always to be separated and divided from the congregation of the church, for the horns are either power or arrogance. He writes to Thyatira, that is âenlightened.â This signifies that, after the expulsion of heretical pride and after the defeat of temptations from the powers of the air, the holy church is deserving of the light of righteousness. Sardis means the âbeginning of beauty.â The church is seized by the sun of righteousness and is illumined by the light of truth, so that she might have the beginning of beauty, the Lord Jesus Christ, and might always shine in perpetual light. Philadelphia means âpreserving devotion to the Lord.â After possessing the sun of righteousness, after the illumination of holiness, after the comeliness of holy beauty, the church rightly is devoted to the Lord and preserves herself by an inviolable observation of devotion. Laodicea means either âa tribe beloved of the Lord,â or, as some would have it, âa birth is expected.â Both are meaningful, for she who has merited the beauty of faith and the sun of righteousness and knows that through faith the Lord cleaves to her, might also be a tribe whom the Lord loves, who is both loved by the Lord and preserved by the Lord. Furthermore, the church might well await her own birth, either the regeneration of baptism or the glory of the resurrection, whenever she preserves herself by humility and patience.
Pulpit Commentary (BibleHub). [This] is just the order in which St. John would visit the Churches in making an apostolic circuit as metropolitan. With the exception of what is told us in these chapters, the history of the Churches of Pergamum, Thyatira, and Sardis in the apostolic or sub-apostolic age is quite unknown.
12-13. Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands, and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest with a golden band.
St. Bede.
Here the figure of the Church is beautifully represented, as holding forth the light of divine love in the brightness of a chaste breast, according to that which the Lord saith, âLet your loins be girt, and your lamps burning.â And he denotes its perfection within and without by the two parts of the number seven; and the individual members of it, consisting of the four qualities of the body, âlove the Lord their God with all their heart, with all their soul, and with all their strength.â
13. Son of Man. He means that he is like the Son of man when He had overcome death, and had ascended into heaven. For âAlthough we knew Christ after the flesh, yet henceforth know we Him no more.â And it is well said, âin the midst,â for âAll,â he saysl, âwho are round about Him shall offer gifts.â
garment. âPoderis,â which is called in Latin, âtunica talaris,â and is a sacerdotal vestment, shews the priesthood of Christ, by which He offered Himself for us, as a victim to the Father, upon the altar of the cross.
girdle. By the âpapsâ he here means the two Testaments, with which He feeds the body of the saints in communion with Himself. For the golden girdle is the choir of saints, which cleaves to the Lord in harmonious love, and embraces the Testaments, âkeeping,â as the Apostle says, âthe unity of the Spirit in the bond of peace.âAndrew of Caesarea. That the voice was not sensory he signifies saying, I turned, not to hear it, but to see the voice, for spiritual hearing and seeing are the same. I turned, he says, and I saw seven lampstandsâwhich he understood as representing the churchesâand in their midst Christ, resembling a manâbecause he is also God and not a mere manâclothed in a long garment as a high priest of the things above, âaccording to the order of Melchizedek.â A golden belt was wrapped around him, not on the hip as other men in the era of hedonismsâthe divine flesh is inaccessible to these âbut on the chest by the breasts also how the boundless and righteous divine anger is restrained by love for humankind. The truth is shown in the girding of the Masterâs breasts, that is, the two Testaments, through which the faithful are nourished. The belt is gold on account of honor, purity, and genuineness.
St. Jerome. In the law, John had a leather girdle because the Jews thought that to sin in act was the only sin.⊠In the Apocalypse of John, our Lord Jesus, who is seen in the middle of the seven lampstands, also wore a girdle, a golden girdle, not about his loins but about the breasts. The law is girdled about the loins, but Christ, that is, the gospel and the fortitude of the monks, binds not only wanton passion but also mind and heart. In the gospel, one is not even supposed to think anything evil; in the law, the fornicator is accused for judgment.⊠âIt is written,â he says, âin the law, âYou shall not commit adultery.â â This is the leather girdle clinging about the loins. âI say to you, anyone who even looks with lust at a woman has already committed adultery with her in his heart.â This is the golden girdle that is wrapped around the mind and heart.
OSB. One like the Son of Man recalls Danielâs messianic figure (Dan 7:13ârepeated by Stephen at his martyrdom, Acts 7:56). Christ called Himself Son of Man (see especially Mt 24:30ff.), for He is the fulfillment of Danielâs prophecy. Additional parallels may be seen in both the Old and New Testaments (Dan 10:6; Mt 17:2; Eph 6:17; Heb 4:12). We also see Him vested in high-priestly garments (see Ex 28:4; 29:5; Lv 16:4; WSol 18:24; Zec 3:4, 5). The gold with which He is girded is both royal (1Mc 10:89) and priestly.
14-16. His head and hair were white like wool, as white as snow, and His eyes like a flame of fire; His feet were like fine brass, as if refined in a furnace, as if refined in a furnace, and His voice as the sound of many waters; He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength. [17a. And when I saw Him, I fell at His feet as dead.]
OSB. Further, Christ is here described as God, His hair (v. 14) being that of Danielâs vision of God as the âAncient of Daysâ (7:9; see also 1En 46:1). His eyes signify knowledge; His feet (v. 15), permanence and stability; His voice, authority or teaching; His right hand (v. 16), power; His two-edged sword, complete discernment. This imagery continues throughout Revelation to affirm the preexistence and eternal divinity of the Son of Man (see also Jn 1:1â18). Thus, in Christ man (v. 14) and God (vv. 15, 16) are united.
1:15 Dan 2:31â44 indicates this mysterious metal foundation not only provides stability but has the ability to forcibly crush all opposition as well. These images are contrasted with the feet of clay found in Dan 2:33, 43: the kingdoms of this world are not permanent, nor ultimately triumphant.
1:16 The Lord holds the stars that represent the seven churches (1:20), and hence, the Church. For Christ is Lord of the Church. In His just judgment, the sword He wields is the Word of God, which cuts effortlessly to the very marrow and heart of humanity (see 2:16; 18:15; Is 11:4; 49:2; WSol 18:15; Eph 6:17; 2Th 2:9; Heb 4:12). The brilliance of His face recalls the Uncreated Light John saw radiating from the Savior at the Transfiguration on Mount Tabor.St. Bede.
14. white. The antiquity and eternity of majesty are represented by whiteness on the head, to which all the chief ones adhere, as hairs, who, because of the sheep which are to be on the right hand are white, like wool, and because of the innumerable multitude of the white-robed and the elect, who come forth from heaven, are glistering like snow.
eyes. The eyes of the Lord are preachers, who, with spiritual fire, bring light to the faithful, and to the unbelieving a consuming flame.
15. feet. By the âfiery feetâ he means the Church of the last time, which is to be searched and proved by severe afflictions. For orichalcum is brass, which, by much fire and various ingredients, is brought to the colour of gold. Another translation, which renders it, âlike orichalcum of Lebanon,â signifies that in JudĂŠa, of which Lebanon is a mountain, the Church will be persecuted, and especially at the last. The temple also frequently received the name of Lebanon, as there is said to ito, âOpen, O Lebanon, thy gates, and let the fire devour thy cedars.â
voice. The voice of confession, and preaching, and praise does not resound in JudĂŠa alone, but among many peoples.
16. right hand. In the right hand of Christ is the spiritual Church. âOn Thy right hand,â he says, âstood the queen in a vesture of gold.â And as it stands on His right hand, He saithq, âCome, ye blessed of My Father, receive the kingdom.â
mouth. He, the Judge of all things visible and invisible, âafter He has killed, has power to cast into hell fire.â
countenance. Such as the Lord appeared on the Mount, will He appear after the judgment to all the saints, for at the judgment the ungodly will behold Him Whom they pierced. But all this appearance of the Son of Man belongs also to the Church, for He Himself was made the Christ in the same nature with it, and He gives to it a sacerdotal dignity and a judicial power, and to âshine as the sun in the kingdom of His Father.âAndrew of Caesarea.
1:14. His head and his hair were white as white wool, as snow, and his eyes as a flame of fire.For even though he is recent amidst us, nonetheless he is ancient; rather, he is before time. His white hair is a symbol of this. And his eyes are as a flame of fire, on the one hand, illuminating those who are holy and, on the other hand, burning the sacrilegious.
1:15a. And his feet were like glowing brass, red-hot as in a furnace. [21]
The divine Gregory also understood that the feet meant the divine condescension through the flesh. For his feet by treading on the divinity achieved our salvation. The feet are also the foundations of the Church, like glowing brass, which physicians say is a sweet-smelling incense, which they call masculine incense. Or otherwise: On the one hand, meaning the human nature by the glowing brass, and on the other hand the divine nature by the incense, through both of which is also shown the sweetness of the faith and the unconfused union . Or the fine brass signifies the beautiful melody of the gospel proclamation, and the incense is the return of the nations by which the bride is summoned.33 And the feet of Christ are also the apostles, who have been tested by fire in the furnace of trials in imitation of their Teacher.35
1:15b. And his voice like the sound of many waters.
Naturally. His voice is in common with that of the Spirit, from which ârivers of living water flowed from the bellyâ of the faithful, and it made a penetrating sound over all the earth.
1:16. And he had in his right hand seven stars, and coming out from his mouth was a sharp, double-edged sword, and his appearance as the sun shines in its power. [22]
Further down he says that the seven stars are the seven angels of the churches. The sharp, double-edged sword means his decision against the wicked, âsharper than any two-edged sword,â or the sword of the Spirit circumcising our inner man.38 Like the sun his face shines, not in a splendor to the senses, but to the intellect. For he is the âsun of righteousness,â shining with his own power and authority, not like the sensory sun, which as a created object by God-given power and divine command.
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2 Corinthians 4: 6-15. What is the light that God brought into the world? What did it do for the world? For mankind? The light is both the revelation itself and the very thing that grants the ability for it to be revealed. The revelation itself is the logic, beauty, and love that is the worldâs foundation and driving law. And it must be admitted that such an underlying order is necessary for revelation: nothing intelligible can be revealed and understood if it has no logic or meaning. Chaos cannot be revealed, only endured: there is no sense to it. But in addition to creating the thing that would be revealed, God was also allowing for the possibility of its revelation: light was given so that man might see logic, beauty, and love and through this to know his Creator. Enjoy the show!
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In this lecture, Fr Anthony further explores the role of beauty in music and iconography especially as it relates to the culture or "spirit" of a people. He reviews the following articles:
https://orthodoxartsjournal.org/the-idea-of-canonicity-in-orthodox-liturgical-art/ https://orthodoxartsjournal.org/the-recovery-of-the-arts/ Enjoy the show! -
Revelation, Session Three
Christ the Savior, Anderson SC
Fr. Anthony PerkinsWe also went over:
https://www.stmaryorthodoxchurch.org/orthodoxy/articles/tremors_of_doubSources:
The translation of the Apocalypse is from the Orthodox Study Bible.
Lawrence R. Farley, The Apocalypse of St. John: A Revelation of Love and Power, The Orthodox Bible Study Companion (Chesterton, IN: Ancient Faith Publishing, 2011),
Bishop Averky, The Epistles and the Apocalypse (Commentary on the Holy Scriptures of the New Testament, Volume III. (Holy Trinity Seminary Press, 2018).
Andrew of Caesarea, Commentary on the Apocalypse, ed. David G. Hunter, trans. Eugenia Scarvelis Constantinou, vol. 123, The Fathers of the Church (Washington, DC: The Catholic University of America Press, 2011).
Jack Norman Sparks, The Orthodox Study Bible: Notes (Thomas Nelson, 2008), 1712.
Venerable Bede, The Explanation of the Apocalypse, trans. Edward Marshall (Oxford: James Parker and Co., 1878).
William C. Weinrich, ed., Revelation, Ancient Christian Commentary on Scripture (Downers Grove, IL: InterVarsity Press, 2005).
Correction from Last Week
Revelation was removed from active use because it was being used to support the Marcionists, not the Gnostics [or Montanism as I said in the class!]. Lord have mercy, my brain is too small!
Review of Last Week
1:1-3. The Revelation of Jesus Christ, which God gave Him to show His servants â things which must shortly take place. And He sent and signified it by His angel to His servant John. Who bore witness to the Word of God, and to the testimony of Jesus Christ, to all things that he saw. Blessed is he who reads and those who hear the words of this prophecy, and keep those things which are written in it; for the time is near.
New Stuff
1:4 - 6. (4) John, to the seven churches which are in Asia: Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne, (5) and from Jesus Christ, the faithful witness, the firstborn from the dead, and the ruler over the kings of the earth. To Him who loved us and washed us from our sins in His own blood, (6) and has made us kings and priests to His God and Father, to Him be glory and dominion forever. Amen. (OSB)
Orthodox Study Bible Notes
1:4 Church tradition maintains St. John dwelt and was bishop in Ephesus, in an area where the seven churches were located along a major roadway. The number seven signifies fullness, suggesting the entire Church is also in view.
The doxology is Trinitarian, involving the Father (vv. 4, 6), the Spirit (v. 4), and the Son (vv. 5, 6). This initial greeting (lit., âthe Existing, the Was, and the Comingâ) may express the Father, the one who is (Ex 3:14); the Son, who was (Jn 1:1); and the Holy Spirit, who is to come (Acts 2) at Pentecost and shall always be present. Or it may denote the character of the Holy One, who is eternally present and exercises lordship throughout history (see Heb 13:8 â Christ is the same yesterday, today, and tomorrow). God reveals the meaning of the present in light of the past and the age to come. This title may be a paraphrase of the Tetragrammaton, YHWH (âI Amâ), of Ex 3:14.
Seven is the number of fullness or completion. The seven Spirits of God most likely refers to the Holy Spirit and His several gifts, as this phrase is included in the blessing with the Father and the Son. Alternately the term could refer to the seven archangels who, according to Jewish tradition, stand before the throne of God (Tb 12:15; see also 1En 20:1â8; 90:21, 22; TLev 8:2; âI am Raphael, one of the seven holy angels, which present the prayers of the saints, and which go in and out before the glory of the Holy One.â).
1:5 Jesus Christ is presented as the Risen Savior, Lord of all (see Zec 12:10), giving hope to the early Christians that the Church will not always be dominated by a cruel state. Instead of washed, many Greek texts read âfreed.â
The term witness (Gr. martys), used only here and in 3:14 in the entire NT, refers to Christ, the authentic witness of all divine revelation; all that God has revealed is summed up in His life, witness, Passion, Resurrection, and exaltation. He has inaugurated the new age, for He is firstborn from the dead in His humanity and has achieved a universal sovereignty by His death, Resurrection, and revelation of His Kingdom for the worldâs salvation.
1:6 Those joined to the body of Christ in baptism comprise the messianic royal priesthood promised of old (see Ex 19:5, 6; Is 61:6; 1Pt 2:9; and the Anaphora of the Liturgy of St. Basil). This priestly ministry is to offer the world back to God in a sacrifice of praise and thanksgivingâeucharisticallyâas in the Orthodox Churchâs Divine Liturgy. The universe itself thus becomes hallowed, transfigured, and sacramental. Amen is Semitic. It signifies ratification: an acknowledgment of something trustworthy.
From Fr. Lawrence Farley
John sends this message to the seven churches in Asia who were under his pastoral care. By choosing but seven of these churches, John widens the intended audience, for seven is also the number symbolic of perfection. Thus the Revelation is intended not only to the seven churches of Asia, but also for the perfect totality of all Godâs churches.
In calling God Him who is and was and who is coming, John describes God the Father as the One who is sovereign over time and history and therefore over all the historical events that touch us. God sits enthroned as Lord of the present, the past, and the future, and therefore there is nothing in the past, present, or future that can ever hurt us. God is the Lord of time and of all our days.
The message not only comes from the hand of God, it also comes from the entire heavenly court. All in heaven offer the Church on earth this word of encouragement and triumph. The seven spirits before His throne are the seven archangels (see 5:6, âthe seven spirits of God sent forth into all the earth,â and 8:2, the âseven angels who stand before Godâ). (In chapter 20 of the Book of Enoch, these angels are listed as Uriel, Raphael, Raguel, Michael, Saraqael, Gabriel, and Remiel.) Once again, the number seven is symbolic, an image for all the archangels who stand closest to Godâs throne and hear His counsel. In saying that this message comes from the seven spirits before His throne, John means that this message comes directly from the Throne itself, with secrets not given to the world at large.
Later liturgical usage, in which reference to the Father and the Son was always followed by reference to the Holy Spirit, has misled some interpreters into seeing this reference to the seven spirits as a reference to the Holy Spirit. But when the Holy Spirit is mentioned in the Book of Revelation, He is referred to simply as âthe Spiritâ (e.g. 2:7; 14:13; 22:17), always in the singular and never as âseven spiritsâ or as a âsevenfoldâ Spirit. These seven spirits stand before Godâs throne; that is, they are portrayed as waiting upon God as a part of His heavenly court. It is inconceivable that the Divine Spirit, co-eternal and consubstantial with the Father and the Son, could be portrayed as such a servant. Indeed, the other references to the Spirit in the Apocalypse carry the suggestion of His sovereignty and authority.
The message also comes from Jesus Christ, the faithful witness (Gr. martus; compare our English âmartyrâ). Christ bore faithful witness before Pilate to the Truth, even at the cost of His Life (1 Tim. 6:13); John stresses this so that we may imitate His faithfulness. The Lord does not call us to walk in any place where He has not gone before.
Jesus is further described as the firstborn of the dead. In using this Jewish concept of the firstborn (in which the firstborn son is the main heir), John shows that Jesus Christ is the heir of the whole age to come; the entire coming Kingdom belongs to Him. His faithfulness unto death resulted in His victory and His inheriting all the world. Our faithfulness unto death will result in our sharing that victory. Death has no terrors for Jesus Christ, and so it need have none for us.
Thus Christ is also the ruler of the kings of the earth. Caesar may think he has no superior or master, but Jesus, the humble carpenter crucified under the governor Pontius Pilate, is the true Master of the Roman Empire and indeed of the whole cosmos. The Christians of St. Johnâs day, haunted by a sense of their own powerlessness and humility, were thus made to see their true dignity and power.
The Church is described as those whom the Lord loves and therefore continues to protect and care for (the present tense is used to denote Christâs ongoing care), and as those who were loosed from their sins by His Blood. This is an important theme in the Apocalypse. The Cross of Christ was seen by secular Rome as His defeat and proof of how pathetic and deluded the Christians wereâthat they would worship a crucified man. But for John, the Cross is proof of the power of God that defeats all other powers. The Lord Himself said of the Cross, âI have overcome the worldâ (John 16:33). For St. John, our faith in Christ and His Cross also âovercomes the worldâ (1 John 5:5). Thus the Apocalypse speaks not only of us âmaking our robes whiteâ in His Blood (7:14) but also of us overcoming Satan âby the Blood of the Lambâ (12:11). The Christians are not to be ashamed of Christâs Cross, for through His Blood they overcome death, Satan, and the whole world.
In describing the Christians as a kingdom, priests to His God and Father, John asserts the privileges of the Christians in the face of the pride of Rome. The Roman powers may think the Christians are but poor, uneducated, and powerless, to be utterly disdained. John knows them to be Godâs own Kingdom, one destined to outlast all the kingdoms of the earth, and to be priests to God Himself, with access to His awe-inspiring Presence. Priests had status and honor in the Roman secular world, and St. John says this is the true status of the Christians before God.
Bishop Averky
1:4. The number seven is usually taken as an expression of fullness. St John addresses here only the seven churches with which he, as one who lived in Ephesus, was in especially close and frequent contact. But in these seven he addresses, at the same time, the Christian Church as a whole.
Grace to you and peace from the Tri-Hypostatical Divinity. The phrase âwhich isâ signifies the Father, Who said to Moses: I am He that Is (Exod 3:14). The expression âwhich wasâ signifies the Word, Who was in the beginning with God (John 1:2). The phrase âwhich is to comeâ indicates the Comforter, Who always descends upon the Churchâs children in holy baptism and in all fullness is to descend in the future age (Acts 2). (St. Andrew of Caeserea, Commentary on the Apocalypse, chapter 1).
By these âseven Spirits,â it is most natural to understand the seven chief angels who are spoken of in Tobit 12:15. St Andrew of Caesarea, however, understands them to be the angels who govern the seven churches. Other commentaries, on the other hand, understand by by this expression the Holy Spirit Himself, Who manifests Himself in seven chief gifts: the spirit of the fear of God, the spirit of knowledge, the spirit of might, the spirit of light, the spirit of understanding, the spirit of wisdom, the spirit of the Lord or the spirit of piety, and inspiration in the highest degree (compare Isa 11: 1-3; âThere shall come forth a shoot from the stump of Jesse, and a branch shall grow out of his roots. 2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and the fear of the Lord. 3 And his delight shall be in the fear of the Lord. He shall not judge by what his eyes see, or decide by what his ears hear;.â)1:5. The Lord Jesus Christ is called here âthe faithful witnessâ in the sense that He has witnessed His Divinity and the truth of His teaching before men by His death on the Cross.
âAs Life and Resurrection, He is the first-born from the dead (Col 1:18, I Cor 15:20), and those over whom He rules will not see death, as did those who died and rose before, but will live eternally. He is âprince of kings,â and Lord of lords (1 Tim 6:15), equal in might to the Father and one in Essence with Himâ (St Andrew, chapter 1).
1:5-6. âKings and priestâ are to be understood here not in the strict meaning, of course, but in the sense in which God has promised this to His chosen people through the prophets (Exod 19:6); that is, He has made us, true believers, to be the best, the holiest people, which is the same thing that a priest and king are with relation to the rest of mankind.
Venerable Bede.
4. seven. By these seven churches he writes to every church, for universality is wont to be denoted by the number seven, in that all the time of this age is evolved from seven days.
Grace. Grace he desires for us, and peace from God, the eternal Father, and from the sevenfold Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation. He names the Son in the third place, as he was to speak further of Him. He names Him also the last in order, as He is the first and the last; for He had already named Him in the Father by saying, âWho was to come.â
5. the first-begotten. This is the same that the Apostle says, âWe have seen Jesus Christ for the suffering of death crowned with glory and honour.â And in another place, in setting forth the reproach of the cross, he added, âWherefore also God highly exalted Him, and gave Him the Name which is above every name.â
6. priests. Because the King of kings and heavenly Priest united us unto His own body by offering Himself for us, there is not one of the saints who has not spiritually the office of priesthood, in that he is a member of the eternal Priest
7. cometh. He Who was concealed, when at the first He came to be judged, will be manifested at the time when He shall come to judge. He mentions this, that the Church which is now oppressed by enemies, but is then to reign with Christ, may be strengthened for the endurance of sufferings.
pierced. When they see Him as a Judge with power, in the same form in which they pierced Him as the least of all, they will mourn for themselves with a repentance that is too late.
Amen. By interposing an Amen, he confirms that without doubt that will happen, which, by the revelation of God, he knows most surely is to come to pass.
Gregory of Caesarea.
1:4. John, to the seven churches that are in Asia: Grace to you and peace from the One who is, and who was, and who is to come, and from the seven spirits which are before his throne.
Due to the existence of many churches in many places, he sent to only seven, mystically meaning by this number the churches everywhere, also corresponding to the present-day life, in which the seventh period of days is taking place. For this reason also he mentions seven angels and seven churches, to whom he says, Grace to you and peace from the Tri-hypostatic Divinity. For by the who is the Father is signified, who said to Moses, âI am He who is,â and by the who was the Logos, âwho was in the beginning with God,â and by the who is to come the Paraclete, who always enlightens the children of the Church through holy Baptism, more completely and more strongly in the future. It is possible to understand the seven spirits as the seven angels who were appointed to govern the churches, not counting them equal to the most divine and royal Trinity, but mentioned along with it as servants, just as the divine Apostle said, âI call upon you in the presence of God and the chosen angels.â By the same token, this may be understood differently: the One who is, and who was, and who is to come, meaning the Father, who contains in himself the beginning, middle, and end of all that exists, and the seven spirits the activities of the Life-giving Spirit, following Christ God, who became man for our sake. For in many places each divine Person is indifferently placed and arranged by the Apostle. For this he says here:
1:5a. And from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth.
He is the one who witnessed to Pontius Pilate, faithful to his words in all things, the firstborn of the dead as life and resurrection, for those whom he governs will no more see death, like those who were dead before and rose, but will live eternally. Ruler of the kings, as âKing of kings and Lord of lords,â equal in power with the Father and consubstantial. Elsewhere, ruler of the kings of the earth is also said earthly desires. If, according to the Blessed [15] Gregory, this usage of he who is, who was, and who is to come, the ruler of all refers to Christ, then it is not unreasonable that words similar to those which will be said shortly after refer to him, to which also the ruler of all is attached and without the repetition or introduction of another person. For here the addition of and from Jesus Christ appears to confirm the understanding we have presented. For it would be unnecessary if he were talking about the only Logos of God and the person of the Son to add immediately and from Jesus Christ in order to show him as distinct from the other one, the expressions that befit God equally honor and are appropriate to each of the divine Persons, and are common to the three, except for their distinctive properties, that is to say, the relationships , as said by Gregory the Theologian, and except for the Incarnation of the Logos. also clear from the things from which we learn, that in the Gospel the thrice-holy hymn of the Seraphim16 is said about the Son, in the speech of Paul in the Acts about the Holy Spirit, and then about the Father, in the offering of the awesome mysteries, to whom we are accustomed to say this prayer,19 as the blessed Epiphanios says in his homily On the Holy Spirit. these things to show that our own understanding does not contradict the patristic voices, and also, with Godâs help, we continue.
1:5bâ6. To the One who loved us and freed us from our sins by his blood, 6 and made us kings and priests to God and his Father. Glory and dominion to him to the ages of ages. Amen.
The glory belongs to him, it says, who freed us through love from the bondage of death, and washed the stains of sin through the outpouring of his life-giving blood and water. And he has made us âa royal priesthoodâ so that we may offer, instead of irrational sacrifices, ârational worshipâ22 as a living sacrifice to the Father.
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In today's homily, Fr. Anthony reflects on our tendency to fear. He encourages us to remember that we are safe, and to not be anxious about anything but our sin. Enjoy the show!
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