Commentary on the Apocalypse

Interpretation of Andrew, Archbishop of Caesarea, Cappadocia, on the Apocalypse if John the Theologian

51 INTER PR ETATION OF ANDR EW, A RCHBISHOP OF CA ESA R EA, CA PPA DOCIA, ON THE A POCA LY PSE OF JOHN THE THEOLOGIAN To my lord brother and co-celebrant: aving been asked many times by many people—who out of love have a greater opinion of my abilities—to elucidate the Apocalypse of John the Theologian1 and to adapt the prophecies to the time after this vision, I was putting off this undertaking, [8] knowing that to explain the things which are secretly and mysteriously seen by the saints which will happen in the future time befits a great mind and one enlightened by the Divine Spirit. Despite the fact that the books of the prophets of old have been explained by many, still the depth of the mysteries in them are kept invisible until that day in which the “partial knowledge”2 will be abolished and the perfect knowledge will be disclosed. Although most of those matters concerning the first epiphany of “our great God and Savior”3 have been preached, if there was some confusion over those matters concerning his second coming, how could anyone who is deprived of the prophetic spirit not appear bold by attempting these things whose end is not in sight? But since “obedience is better than a sacrifice”4 and, accord1 . In the Eastern Christian tradition John “the Evangelist” is referred to as “John the Theologian.” Elsewhere in this commentary, Andrew also refers to John as “the Apostle.” Generally speaking, however, when an Eastern Father, including Andrew, refers simply to “the Apostle,” with no other context provided and no indication of a specific apostle, it is a reference to St. Paul, as can be seen a few lines below in this paragraph. 2. 1 Cor 13.9. 3. Ti 2.13. 4. 1 Sm 15.22. 52 ANDREW OF CAESAREA ing to the Apostle, “hope does not bring to shame,”5 and, “love never fails,”6 through which I am connected to your God-like soul, O blessed one,7 I hope through this for both the completion of the deficiencies and the wages of obedience, which I have known is the fruit of love, and I will shortly fulfill this that was assigned to me, with God who will enlighten me. First, therefore, as you yourself well know, since there are three parts to a human being,8 “all divinely inspired Scripture ”9 has been endowed with three parts by divine grace. And by this, the body is somewhat like the letter and like history established according to sense perception. In like manner, the soul is the figurative sense, guiding the reader from that which can be perceived by the senses to that which can be perceived by the intellect. Likewise, the spirit has appeared to be the anagogical sense and the contemplation of the future and higher things, so that the first level moreover [9] is appropriate to the ones “guided by the Law”10 as pedagogue, the second to the ones who are governed by grace, and the third to those who exist in the blessed condition in which the Spirit governs, having subordinated to it all carnal thoughts and motions. The first is suited to the histories of things which have already occurred, even though in many places this too has been adorned in no small degree by the foreshadowing that anticipates the truth. The second part suits proverbial advice and other such pedagogical uses, as for instance, “Thorns are sown 5. Rom 5.5. 6. 1 Cor 13.8. 7. The Greek word here, Makarios, could also be a proper name, but most likely it is employed as an expression of esteem or as a form of address similar to “O Beatitude.” 8. St. Paul’s comment that the human being consists of body, soul, and spirit (1 Thes 5.23) was paired by Origen with Prv 22.20, which advises one to hearken to the words of wisdom and to “record them threefold for yourself on the table of your heart for counsel and knowledge.” These two verses inspired Origen to identify three levels of meaning in the Scriptures: literal, moral, and allegorical. (On First Principles 4.2.4). Origen exercised unparalleled influence upon Christian interpreters for centuries. 9. 2 Tm 3.16. 10. Gal 3.24. PROLOGUE 53 in the hand of a drunkard,”11 and “‘Shame on you...