Guiding to a Blessed End: Andrew of Caesarea and His Apocalypse Commentary in the Ancient Church

7. Andrew's Commentary: Purpose and Motivation

 anDrew’s commenTary Purpose and Motivation Expressed Purpose and Motivation As we have seen, Andrew began his commentary by expressing his reluctance to undertake the job of interpreting the Apocalypse, the most challenging of all scriptural texts. He noted that he had repeatedly demurred to previous requests and accepted the task only after being pressured to do so by “Makarios,” whose motivation and possible identity as Sergius I, Patriarch of Constantinople, have been addressed in chapter 5. Andrew’s initial incentive is simply “obedience.” He perceives himself as “deprived of the prophetic spirit”1 but resolves to complete the task which had been “assigned” to him, placing his trust on the hope that God “will enlighten” him.2 These remarks, even though they reflect literary conventions to some degree, nonetheless can provide important insight into Andrew’s character and motivation, especially since it confirms the personality of Andrew as it is revealed throughout the commentary as a whole. It would be a mistake to either dismiss Andrew’s comment that he undertakes the task out of “obedience” as insignificant, or merely a conventional expression of modesty. Obedience, especially in an ecclesiastical context or in the monas-  w 1. Andrew, Prologue, Comm. 5. 2. Andrew, Prologue, Comm. 52. Andrew’s Commentary  tic life, is an extremely important virtue. Connected to faith and humility , it is regarded as more important than the performance of ascetic exercises or one’s episcopal or sacerdotal duties in this instance. In explaining that he intends to be obedient to the request by “Makarios ,” Andrew quotes 1 Samuel, that “obedience is better than sacrifice.”3 However, it is not obedience alone which motivates Andrew, but love. Andrew refers twice to his love for “Makarios,” suggesting great respect and esteem for the “man of God”4 whose soul Andrew describes as “God-like.”5 The initial impression we receive of Andrew is of an individual with a strong spiritual orientation. Again, this opinion is only further confirmed by the disposition he reveals throughout the entire content of his exposition and by the tenor of his commentary. Andrew consoles himself about the impossibility of his assigned task to explain the Apocalypse by remarking that even the prophets of old, whose writings have been interpreted by so many, remain a mystery whose full understanding will not occur until the end.6 He expresses the hope that he will receive rewards for his obedience, but such rewards are spiritual: “Compensate our labor with your prayers.”7 He perceives another spiritual benefit resulting from this task. Focusing on the Apocalypse will serve as “a form of contempt for the present things, since they are transitory, and [for the purpose of] coveting the future things, since these remain.”8 This spiritual benefit extends to the reader and Andrew refers to it on more than one occasion. Studying the Apocalypse contributes “not a little to compunction.”9 It teaches that “death must be despised.”10 “The book is also worthy for reading by the faithful .... It guides those who read it to true life.”11 It “is holy and Godinspired , guiding those who read it to a blessed end.”12 3. Andrew, Prologue, Comm. 51. 4. Andrew, Prologue, Comm. 54. This is a conventional expression. 5. Andrew, Prologue, Comm. 52. This is also a conventional expression. 6. Andrew, Prologue, Comm. 51. 7. Andrew, Prologue, Comm. 54. 8. Andrew, Prologue, Comm. 53. 9. Andrew, Prologue, Comm. 54. 10. Andrew, Chap. 4, Comm. 67. 11. Andrew, Chap. 71, Comm. 238–39. 12. Andrew, Chap. 72, Comm. 242.  Andrew’s Commentary Having acknowledged the spiritual benefit derived from studying the Apocalypse and having resigned himself to the challenging task, Andrew finds one additional benefit from his work: it is good mental exercise and will serve as “training for the quick-wittedness of the mind.”13 This benefit also extends to the reader. The interpretation of the names of the twelve tribes is given “for the exercise of the mind by those who are quick-witted.”14 After offering numerous possible interpretations of the symbolism of the twenty four elders, he states: “Let the reader be tested.”15 Explaining the precious stones which describe the heavenly Jerusalem, he remarks that such symbols “serve as training for those pondering enigmas of truth.”16 We see that Andrew expects the reader to also be actively engaged in discovering the meaning of the text, and not simply read passively...