Orthodox Eschatology

St. Andrew of Caesarea's commentary on the Apocalypse (Chapter 1)

noreply@blogger.com (test00909) — Fri, 08 Dec 2017 16:40:00 +0000

Antichrist & Super-Powers

noreply@blogger.com (test00909) — Fri, 08 Dec 2017 16:06:00 +0000

The End of The World — A Talk by Fr Seraphim Rose

noreply@blogger.com (test00909) — Thu, 07 Dec 2017 15:51:00 +0000

Conclusion: The Eighth Day

noreply@blogger.com (test00909) — Sun, 30 Aug 2015 17:39:00 +0000

Rev.22:10 -11

22.10-11. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.

And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand (Daniel 12.9-10).

Metropolitan Anastasius of New York writes: "The Lord sometimes waits for evil to reveal itself utterly, so that, having exposed its real nature, it might by itself be rejected by the hearts of men; and He subjects the righteous man to a sevenfold trial, so as to reveal his spiritual beauty before the whole world and increase his reward. Thus, for a time, He allows things to remain as they are: He that is filthy, let him be filthy still; and he that is righteous, let him be righteous still (Revelation 22.11).

"If, with a righteous man, the least sinful obstacles characteristic of fallen human nature are burned up in the fire of trials, so also does God allow the ungodly one to enjoy prosperity for a time, so that he might receive his "reward" for those crumbs of good which he might at any time do during his life. The just Judge does not wish to remain in debt either to the righteous or to the sinful. The latter, of course, do not realize that He is dealing with them in this instance as a physician does with the hopelessly ill, deciding at the last moment to let them have anything they want, only because they have no hope for a future. With great eloquence and persuasiveness the blessed Augustine reveals this latter idea in his famous work On the City of God, which is, as is well known, the first attempt at a philosophy of history, when he speaks of the fall of Rome. The very prosperity of those condemned to destruction is no more than a phantom, like smoke, and therefore it should elicit no sense of envy in anyone, but only a sad pity for their lot, for the divine Word is immutable: Vengeance is Mine; I will repay (Romans 9.13; Deuteronomy 32.35). When I am given the appointed time, I will judge uprightly (Psalm 74.3); I will begin, and I will make an end (I Kings 3.12).

"Fret not thyself because of evil-doers King David the prophet urges us, nor envy them that work iniquity. For like grass quickly shall they be withered, and like green herbs quickly shall they fall away (Psalm 36.1-2).

"'Weep for the sinner who succeeds at everything', one of the Fathers of the Church teaches us, "for the sword of divine justice is hanging over him.' When the Lord deems it necessary, He reveals His judgement over ungodliness even here on earth, answering, as it were, the entreaty of mankind: Let me see Thy vengeance taken upon them, for to Thee I have declared my cause (Jeremiah11.2).”[444] http://romanitas.ru/eng/THE%20BOOK%20OF%20THE%20END%207.5X9.25.htm

Who or What Is the Antichrist? : The Orthodox Christian Answer #2/2

noreply@blogger.com (test00909) — Sun, 13 May 2012 18:01:00 +0000

Who or What Is the Antichrist? : The Orthodox Christian Answer #1/2

noreply@blogger.com (test00909) — Sun, 13 May 2012 17:54:00 +0000

Loosening of the Sixth Seal Signifying the Upcoming Plagues at the End of Time

noreply@blogger.com (test00909) — Sat, 12 Nov 2011 10:01:00 +0000

Rev. 6:12-13 "And I saw, and when he opened the sixth seal, and a great earthquake occurred; and the sun became black as sackcloth, and the moon became like blood. And the stars of the skyfell to the earth as the fig tree casts its winter fruit when shaken by a great wind;

Some took all these things to mean the siege of Vespasian, each of these things mentioned having been understood figuratively. It seems to us that here a shift has taken place beginning from the time of persecutions to the time before the arrival of the pseudo-Christ, during which so many afflictions were prophesied to come, and perhaps the people, being practiced in these afflictions, did not renounce the punishments brought upon them by the Antichrist, of which sort as we have never known. The earthquake, which we often find in the Scriptures, certainly (represents) a change. For the once more I will shake signifies the change of the things being shaken, as the Apostle says. And in the Old (Testament) it is said, concerning the journey of the Israelites out of Egypt, the earth was shaken and the heavens dripped. The darkening of the sun, and the moon without light and blood-like, shows those who are unenlightened overtaken by divine wrath — for thus many times the blessed Cyril also interpreted these things in this manner — the falling of the stars as it already has been written about the ones deceived by Antiochus, (means)also the falling of those who think they are luminaries in the world who bend the knee to created things; as the Lord says, Even the chosen will be deceived, if possible, by the magnitude of the affliction. For perhaps on account of this also the fig tree is taken as an example of this, like the unripe fruits which had not yet suffered burning temptations and hâve not yet been sweetened by grace, in which, shaken by diabolical winds, (the fig tree) is thrown down. For in two (ways) we hâve seen this, taken in a good (way) and a bad (way) shown in the two baskets of Jeremiah of the useful figs and the bad figs, and also from the fig tree dried up by Christ and the one referred to in the Canticle. Whether these will happen perceptibly when Christ the Judge will come in glory, would be known by him who holds the secret treasures of wisdom and Knowledge.

About the Lamb and the 144.000

noreply@blogger.com (test00909) — Wed, 27 Jul 2011 01:19:00 +0000

Rev. 14:1 Then I saw, and behold, on Mount Zion stood the Lamb, and with him a hundred and forty-four thousand having his name and his Father's name written on their foreheads.

It is acknowledged that Christ is unambiguously the lamb. Standing upon Mount Zion, not that of old but the new, which is the city of the living God. These thousands signify either the fruitful abundance of the apostolic seed of grace in each one being brought to perfection to twelve thousand, the perfect fruit of faith of those being saved, or those virgins of the New Testament (who are such) according to both the inner and outer person. For among the ancients, rare is the achievement of virginity, (being) found among very few, wherefore one must suppose therefore these others besides those spoken of before, are assembled by name out of the tribes of Israel in whom virginity had not been witnessed before. The foreheads of all these are sealed by the light of the divine countenance, by which venerable ones appear to the destroying angels.

Rev. 14:2-3a And I heard a voice from heaven like the sound of many waters and like the sound of loud thunder, and the voice I heard was like the sound of harpers playing on their harps. And they sing a new song before the throne and before the four living animals and the elders.

The sound of many waters and of the thunder and of harps signify the thrilling aspect of the hymns of the saints and their melodious, well-sounding and harmonious song echoing all around the church and the assembly of those registered as first born in heaven. Just as in the harmony of strings, by means of the symphonie union of the saints, it (the song) is sounded forth which they achieved by mortifying the desires of the body. And this (song), it says, no one else is able to learn except them. Wherefore to each one knowledge is given abundantly by the measure of the way of life, just as the manifestation of the mysteries of the Lord is given to the servants of men proportionately according to his favor.

Rev. 3b-5 ib No one could learn that song except the hundred and forty-four thousand who had been redeemed from the earth. These are the ones who have not defiled themselves with women, for they are virgins; it is these who follow the Lamb wherever he goes. These have been redeemed from mankind as first fruits for God and the Lamb, and in their mouth no lie was found. For they are spotless.

We believe that these, after the aforementioned twenty-four elders, are superior to the rest on account of both virginity and blamelessness in tongue and hand, after the appearance of Christ possessing splendor in virtues through which they are taught the new song, the song which is unknown to the many, not only in the present life but also in the future age. For if perfect knowledge will come at that time abolishing the partial, according to the divine Apostle, suitably however there will be a manifestation of the divine mysteries in the way of life of the saints here. For (there are) many mansions in the Father's (house) and (one) star differs from another in glory, just as (there are) many different punishments, from which the Lord of ail redeems us, he will reckon us among those who are saved on account of his goodness, not looking at the multitude of our sins, but in his compassion, because of which he had come to earth and poured out his precious blood for us, in order to wash clean our defilements and stains, to bring us to the Father, with whom to him (there) must be, as the Leader of our Salvation, together with the All-holy Spirit, glory, dominion and honor, now and ever and unto the ages of ages. Amen.

Translation of the Apocalypse Commentary of Andrew of Caesarea
EUGENIA SCARVELIS CONSTANTINOU

The Last Judgement

noreply@blogger.com (test00909) — Tue, 26 Jul 2011 07:19:00 +0000

Sermon by St. John Maximovitch

The day of the Last Judgement! That day no one knows --only God the Father knows -- but its signs are given in the Gospel and in the Apocalypse of the holy Apostle John the Theologian. Revelation speaks of the events at the end of the world and of the Last Judgement primarily in images and in a veiled manner, but the Holy Fathers have explained these images, and there is an authentic Church tradition that speaks clearly concerning the signs of the approach of the end, and concerning the Last Judgement.

Before the end of life on earth there will be agitation, wars, civil war, hunger, earthquakes... Men will suffer from fear, will die from expectation of calamity. There will be no life, no joy of life, but a tormented state of falling away from life. But there will be a falling away not only from life, but from faith also, and when the Son of Man cometh, shall He find faith on the earthl?(St. Luke 18: 8.) Men will become proud, ungrateful, rejecting Divine law. Together with the falling away from life will be also a weakening of moral life. There will be an exhaustion of good and an increase of evil.

Of these times the holy Apostle John the Theologian speaks in his God-inspired work, the Apocalypse. He himself says that he "was in the Spirit" when he wrote it: this means that the Holy Spirit Himself was in him when under the form of various images the fate of the Church and the world was opened to him; and so this is a Divine Revelation.

The Apocalypse represents the fate of the Church in the image of a woman who hides herself in those times in the wilderness: she does not show herself in public life; as today in Russia. In public life the leading role will be played by forces which prepare the possibility for the appearance of Antichrist.

Antichrist will be a man, and not the devil incarnate. "Anti" means "old," and it also signifies "in place of" or "against." Antichrist is a man who desires to be in place of Christ, to occupy His place and possess what Christ should possess: he desires to possess the attraction of Christ and authority over the whole world. And Antichrist will receive that authority before his destruction and the destruction of the world.

What is known of this man -- Antichrist? His precise ancestry is unknown: his father is completely unknown, and his mother a foul pretended virgin. He will be a Jew of the tribe of Dan. He will be very intelligent and endowed with skill in handling people. He will be fascinating and kind. The philosopher Vladimir Soloviev worked long at presenting the advent and person of Antichrist. He made careful use of all material on this question, not only Patristic but also Moslem, and he worked out a brilliant picture.

Before the advent of Antichrist there is already being prepared in the world the possibility of his appearance: The mystery of iniquity doth already work (II Thes. 2:7). The forces preparing for his appearance fight above all against the lawful Imperial authority. The holy Apostle Paul says that Antichrist cannot be manifested until what withholdeth be taken away (II Thes. 2: 6-7). St. John Chrysostom explains that the "withholding one" is the lawful pious authority: such an authority fights with evil. For this reason the "mystery," already at work in the world, fights with this authority; it desires a lawless authority. When the "mystery" decisively achieves that authority, nothing will any longer hinder the appearance- of Antichrist.

Fascinating, intelligent, kind, he will be merciful -- he will act with mercy and goodness; but not for the sake of mercy and goodness, but for the strengthening of his authority. And when he will have strengthened it to the point where the whole world acknowledges him, then he will reveal his face.

For his capital he will choose Jerusalem, because it was here that the Saviour revealed His Divine teaching and His person, and it was here that the entire world was called to the blessedness of goodness and salvation. But the world did not acknowledge Christ and crucified Him in Jerusalem; under Antichrist, however, the whole world will acknowledge his authority, and Jerusalem will become the capital of the world.

Having attained the pinnacle of authority, Antichrist will demand of men the acknowledgement that he has attained what no earthly power had ever attained and none can attain, and he will demand worship of himself as a higher being, as a god.

Soloviev well describes the character of his activity as "Supreme Ruler." He will do what is pleasing to all -- on the condition of being recognized as Supreme Authority. He will allow the Church to exist, will permit her Divine services, will promise to build magnificent churches -- on the condition that all recognize him as "Supreme Being" and worship him. Antichrist will have a personal hatred for Christ; he will sec in Him a rival and look upon Him as a personal enemy. He will live by this hatred and rejoice in men's apostasy from Christ.

Under Antichrist there will be an immense falling away from the faith. Many bishops will change in faith and in justification will point to the brilliant situation of the Church. The search for compromise will be the characteristic disposition of men. Straightforwardness of confession will disappear. Men will cleverly justify their fall, and gracious evil will support such a general disposition. There will be in men the habit of apostasy from truth, and the sweetness of compromise and sin.

Antichrist will allow men everything, as long as they "fall down and worship him"; and the whole world will submit to him. And then there will appear the two righteous men, who will fearlessly preach the faith and accuse Antichrist. According to Church tradition they are the two Prophets of the Old Testament, Elijah and Enoch, who did not taste of death, but will taste it now for three days; and in three days they must rise. Their death will call forth the great rejoicing of Antichrist and his servants. Their resurrection will plunge them into great confusion and terror. And then will come the end of the world.

The Apostle Peter says that the first world was made out of water — an image of the primordial chaos, and perished by water -- in the Flood. And now the world is reserved unto fire. The earth and the works that are therein shall he burned up (II Peter 3:5-7, 10). All the elements will ignite. This present world will perish in a single instant. In an instant all will be changed.

And the Sign of the Son of God will appear: the Sign of the Cross.

The whole world, having willingly submitted to Antichrist, will weep. Everything is finished forever: Antichrist killed; the end of his kingdom of warfare with Christ; the end, and one is held accountable; one must answer to the true God.

"The end of the world" signifies not the annihilation of the world, but its transformation. Everything will be transformed suddenly, in the twinkling of an eye. The dead will rise in new bodies: their own, but renewed, just as the Saviour rose in His own body and on it were traces of wounds from the nails and spear, yet it possessed new faculties, and in this sense it was a new body. It is not clear whether this new body will be such as that with which Adam was made, or whether it will be an entirely new body.

And the Lord will appear in glory on the clouds. Trumpets will sound, and loud, with power! They will sound in the soul and conscience! All will become clear to the human conscience. The Prophet Daniel, speaking of the Last Judgement, relates how the Ancient of days, the Judge, sits on His throne, and before Him is a fiery stream (Daniel 7: 9-10). Fire is a purifying element; it burns sin. Woe to a man if sin has become a part of his nature: then the fire will burn the man himself.

This fire will be kindled within a man: seeing the Cross, some will rejoice, but others will fall into confusion, terror, and despair. Thus will men be divided instantly. The very state of a man's soul casts him to one side or the other, to right or to left.

The more consciously and persistently a man strives toward God in his life, the greater will be his joy when he hears: "Come unto Me, ye blessed." And conversely: the same words will call the fire of horror and torture on those who did not desire Him, who fled and fought or blasphemed Him during their lifetime!

The Last Judgement knows of no witnesses or written protocols! Everything is inscribed in the souls of men and these records, these "books," are opened at the Judgement. Everything becomes clear to all and to oneself.

And some will go to joy, while others — to horror.

When "the books are opened," it will become clear that the roots of all vices lie in the human soul. Here is a drunkard or a lecher: when the body has died, some may think that sin is dead too. No! There was an inclination to sin in the soul, and that sin was sweet to the soul, and if the soul has not repented of the sin and has not freed itself from it, it will come to the Last Judgement also with the same desire for sin. It will never satisfy that desire and in that soul there will be the suffering of hatred. It will accuse everyone and everything in its tortured condition, it will hate everyone and everything. "There will be gnashing of teeth" of powerless malice and the unquenchable fire of hatred.

A "fiery gehenna" — such is the inner fire. "Here there will be wailing and gnashing of teeth." Such is the state of hell.

Translated from Orthodox Life, no. 11, 1966, Jordanvillc, N.Y.
1.Vladimir Soloviev, "A Short Story of Antichrist," in Three Conversations, published in 1900, the year of the author's death; English translations exist. (On Soloviev's depiction of Antichrist, See The Orthodox Word, vol. 1, no. 5, p. 139.

The Fifth Seal

noreply@blogger.com (test00909) — Tue, 15 Mar 2011 16:52:00 +0000

Rev. 6:9-10 And when he opened the fifth seal, I saw under the altar the souls of people who had been slain on account of the word of God and on account of the witness which they had (made). They cried out with a loud voice, saying, "How long, O holy and true Master, before you judge and avenge our blood on those who dwell upon the earth? "

If anyone forces (the meaning of) the loosening of the four seals to apply to the foregoing acts of dispensation by Christ, he will naturally adapt this to the previously fulfilled prophets and the remaining saints who cry out loud because of the divine forbearance which He endured being insulted by the Jews unto the cross. And if any take these things to mean a foretelling of future events according to the teachers of the Church, he will suppose that such a thing is fitting, that those who were killed for Christ will cry out against their persecutors, at which (time) the worthy will return to cut off the impiety of the disobedient at the consummation of the world, so that the righteous will not stretch out their hands in lawlessness. For even though already at that time, as it has been said, the ungodly were tested by the divine wrath, nonetheless the relies (of the saints) were asking for punishing or chastising afflictions.

Rev. 6:11 And he gave them each a white robe and told them to rest again a little longer, until their fellow servants and their brethren who were to be killed in the future even as they (had been), completed (their number).

And by these (words) the saints seem to be asking for the full consummation of the world. Wherefore, they are called upon to endure patiently until the completion of the (number of) brothers, so that they will not become complète without them, according to the Apostle. The white robes show the blooming brightness of the virtues in which they are vested, even though they have not yet received the promises. So at least in the hope of these things, to which they look forward spiritually, having ceased from ail earthliness they naturally delight in reposing in the bosom of Abraham? For this has been said by many of the saints, that each one will have as one's share a place worthy of each of the worker's virtue through which also their future glory is to be assigned.

Rev. 6:12-13 And 1 saw, and when he opened the sixth seal, and a great earthquake occurred; and the sun became black as sackcloth, and the moon became like blood. And the stars of the sky fell to the earth as the fig tree casts its winter fruit when shaken by a great wind;

Some took ail these things to mean the siege of Vespasian, each of these things
mentioned having been understood figuratively. It seems to us that here a shift has taken place beginning from the time of persecutions to the time before the arrival of the pseudo-Christ, during which so many afflictions were prophesied to come, and perhaps the people, being practised in these afflictions, did not renounce the punishments brought upon them by the Antichrist, of which sort as we have never known. The earthquake, which we often find in the Scriptures, certainly (represents) a change. For the once more I will shake signifies the change of the things being shaken, as the Apostle says. And in the Old
(Testament) it is said, concerning the journey of the Israelites out of Egypt, the earth was shaken and the heavens dripped. The darkening of the sun, and the moon without light and blood-like, shows those who are unenlightened overtaken by divine wrath — for thus many times the blessed Cyril also interpreted these things in this manner — the falling of the stars as it already has been written about the ones deceived by Antiochus, (means) also the falling of those who think they are luminaries in the world who bend the knee to created things; as the Lord says, Even the chosen will be deceived, if possible, by the magnitude of the affliction. For perhaps on account of this also the fig tree is taken as an example of this, like the unripe fruits which had not yet suffered burning temptations and have not yet been sweetened by grace, in which, shaken by diabolical winds, (the fig tree) is thrown down. For in two (ways) we have seen this, taken in a good (way) and a bad (way) shown in the two baskets of Jeremiah of the useful figs and the bad figs, and also from the fig tree dried up by Christ and the one referred to in the Canticle. Whether these will happen perceptibly when Christ the Judge will come in glory, would be known by him who holds the secret treasures of wisdom and Knowledge.

Translation of the Apocalypse Commentary of Andrew of Caesarea
BY EUGENIA SCARVELIS CONSTANTINOU

Commentary on Daniel (chapter 10 )

noreply@blogger.com (test00909) — Wed, 02 Feb 2011 17:32:00 +0000

http://www.ccel.org/ccel/pearse/morefathers/files/jerome_daniel_02_text.htm

CHAPTER TEN

Verse 1. "In the third year of Cyrus, King of the Persians, a word was revealed unto Daniel, who was surnamed Belteshazzar, and it was a true word and great strength. For there is need of understanding in a vision."

And how is it that we read at the end of the first vision, "And Daniel lived until the first year of Cyrus the King"? Well then, we understand that he enjoyed his former high position among the Chaldeans and was clothed in purple and fine linen right up until the first year of King Cyrus, when Cyrus overthrew the Chaldeans, and afterwards Daniel commenced service under Darius, the son of Ahasuerus of the Median line, who reigned over the kingdom of the Chaldeans. Or else, indeed, that Darius had already died in whose first year Daniel had learned of the mystery of the seventy weeks, and he is now relating that he beheld these things in the third year of King Cyrus. "And it was a true word and great strength" refers either to the strength of the God who was going to perform these things or to the strength of the prophet who would comprehend them.

Verses 2, 3. "In those days I, Daniel, mourned for the days of three weeks; I ate no desirable bread, and neither flesh or wine entered into my mouth; neither was I anointed with ointment until the days of three weeks were accomplished."

By this example we are taught to abstain from the pleasanter types of food (I think that the term "desirable bread" is that inclusive) during a period of fasting, and that we neither eat flesh nor drink wine, and especially that we desire no anointing with ointments. This custom is maintained among the Persians and Indians even to this day, that they use ointment as a substitute for baths. Also, Daniel afflicted his soul for three consecutive weeks, so that his intercession might not appear cursory or casual. By inference, indeed, we ought to make the observation that a person in mourning who bemourns the absence of one betrothed partakes of no desirable bread though it comes down from heaven itself; neither does he touch solid food, which is to be understood in the sense of meat, nor does he drink any wine, which gladdens the heart of man, or make his face cheerful with oil (as we read in the Psalms: "That he may make the face cheerful with oil" Ps. 103 [=104]: 15). By means of such a fast as this the betrothed girl sheds tears which will be convincing, when her fiance has been taken from her. Daniel also did well to supplicate the Lord with boldness, inasmuch as in the first year of Cyrus's reign the captivity of the Jews had already been somewhat relaxed in its severity.

Verse 4. "And in the twenty-fourth day of the first month, I was beside the great river which is the Tigris." Ezekiel also had seen a great vision beside a river, the Chebar (Ez. 1). And it was by the stream of the Jordan that the heavens were opened to the gaze of our Lord and Savior and also to John the Baptist (Matt. 3). Therefore those critics should leave off their foolish objections who raise questions about the presence of shadows and symbols in a matter of historical truth and attempt to destroy the truth itself by imagining that they should employ allegorical methods to destroy the historicity of rivers and trees and of Paradise [mentioned in Scripture].

Verse 5. "And I lifted my eyes and saw." We must lift up our eyes if we are to be able to discern a mystical vision.

"And behold, a person clothed in linen." Instead of "linen," as Aquila rendered it, Theodotion simply puts baddim [a mere transcription of the Hebrew word], whereas the Septuagint renders it as byssus [fine linen], and Symmachus as exaireta (choice vestments), that is, "distinguished clothing" (praecipua). And instead of what we have rendered as, "Behold, a man," on the basis of the Hebrew text, Symmachus puts, "One like unto a man," inasmuch as he was not actually a man but only had the appearance of one.

"And his loins were girt about with pure gold." The Hebrew term for this is 'wpz or ophaz [actually pointed as 'uwpaz in the Massoretic Text], a word which Aquila has rendered in this fashion: "And his loins were girt about with the color of ophax" [a Greek word which does not otherwise exist].

Verse 6. "And his body was like chrysolite."

For "chrysolite," one of the twelve gems inserted in the oracular breastplate of the high priest, the Hebrew has trs'ys (tharsis) [actually tarsiys or tarshish], a word which Theodotion and Symmachus simply left unchanged in transcription; but the Septuagint called it "the sea," according to the usage in the Psalms: "With a violent gale Thou dashest the ships of Tharsis in pieces," i.e., "the ships of the sea" (Ps. 47:8). Jonah, also, was desirous of fleeing, not to Tarsus, the Cilician city (as most people suppose), substituting one letter for another), nor to some region in India (as Josephus imagines), but simply out to the high seas in general (Jonah 1).

Verse 7. "And I, Daniel, alone saw the vision, for the men who were with me saw it not; but an exceeding great terror fell upon them, and they fled away and hid themselves."

The Apostle Paul had a similar experience in the Book of Acts, in that while the others could see nothing, he alone beheld the vision (Acts 22).

Verse 10. "And behold, a hand touched me, and lifted me up upon my knees. ..."

The angel appeared in the form of a man and laid his hand upon the human prophet as he lay upon the ground, in order that he might not be terrified, beholding a form like his own.

Verse 11. "And he said to me, 'Daniel, thou man of desires. . ..' "

It was fitting that he be addressed as a man of desires, for by dint of urgent prayer and affliction of body and the discipline of severe fasting he desired to learn of the future and to be informed of the secret counsels of God. Instead of "man of desires," Symmachus rendered it as "desirable man." The term is apt, for every saint possesses a beauty of soul and is beloved by the Lord.

Verse 12. "And he said to me: 'Fear not, Daniel, for from the first day when thou didst set thine heart to understand and to afflict thyself in the sight of thy God (variant: thy Lord), thy words have been heard and granted, and I have come forth in response to thy words"

(Vulgate: on account of thy words). On the twenty-fourth day of the first month, that is, of Nisan, after three weeks or twenty-one days had elapsed, he beheld this vision, and he heard from the angel that on the very first day he had begun to pray and to afflict himself before God, his words had been heard and granted. The question arises why, if he had been heard, was the angel not sent to him right away. Well, by reason of the delay an opportunity was afforded him of praying to the Lord at greater length, so that in proportion as his earnest desire was intensified, he might by his effort the more fully deserve to hear [or else: "might deserve to hear more, i.e., than he would otherwise"]. And as for the angel's statement, "And I have come in response to thy words," his meaning is this: "After thou didst begin to invoke God's mercy by good works and tearful supplication and fasting, then I for my part embraced the opportunity of entering in before God and praying for thee."

Verse 13. "But the prince of the kingdom of Persia withstood me for twenty-one days."

In my opinion this was the angel to whose charge Persia was committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and distributed the children of Adam abroad, then He established the bounds of the nations according to the number of the angels of God" (Deut. 32:8). [See note at VII: 2, Migne p. 528.] These are the princes of whom Paul also says: "We speak forth among the perfect a wisdom which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of Glory" (I Cor. 2:6). And so the prince or angel of the Persians offered resistance, acting on behalf of the province entrusted to him, in order that the entire captive nation might not be released. And it may well be that although the prophet was graciously heard by God from the day when he set his heart to understand, the angel was nevertheless not sent to proclaim to him God's gracious decision, for the reason that the prince of Persia opposed him for twenty-one days, enumerating the sins of the Jewish people as a ground for their justly being kept in captivity and as proof that they ought not to be released.

"And behold, Michael, one of the chief princes, came to my assistance." That is, while the angel of the Persians was resisting thy petitions and my representations on thy behalf as I presented thy prayers to God, then there came to my assistance the angel Michael, who has oversight of the people of Israel. By chief princes we are of course to understand archangels.

"And I remained there close by the king of the Persians." He designates the angel or prince by the term "king of the Persians," and shows that he had tarried with Michael for a little as he spoke in opposition to the prince of the Persians.

Verse 14. "And I have come to teach thee what things shall befall thy people in the last days."

The very petition which Daniel had requested is the thing which he deserves to hear from God, namely what is going to happen to the people of Israel, not in the near future, but in the last days, that is, at the end of the world.

Verse 16. "O my lord, at the sight of thee my joints are loosed. ..."

Theodotion interprets it this way, in accordance with what we read in the One Hundred and Second Psalm [i.e. the 103rd]: "Bless the Lord, O my soul, and all that is within me, bless His holy name." For our inward nature must direct its gaze without, before we deserve to behold a vision of God; and when we actually have beheld a vision of God, then our inward nature is converted within us and we become wholly of the number of those concerning whom it is written in another Psalm: "All the glory of the daughter of kings is within, in golden borders" (Ps. 44:14).

Verse 19. "And as he spoke with me, I recovered strength and said, 'Speak, my Lord, for thou hast reassured me' And he said. ..."

For unless the angel had reassured him by touching him like a son of man, so that his heart was freed of terror, he would not have been able to hearken to God's secrets. For that reason he now says, "Speak, for thou hast reassured me; for thou hast enabled me both to hear and understand what thou sayest."

Verse 20. " 'Dost thou know why I have come to thee? And now I will return to fight against the prince of the Persians.'"

What he means is this: I have indeed come to teach thee of the things thou hast received in answer to prayer; but I am going to return once more to contend against the prince of the Persians in the sight of God, for he is unwilling that thy people be released from captivity.

"For (Vulgate: Therefore) as I was coming away, the prince of the Greeks appeared and entered in (Vulgate: and came up)." He means, "I myself was departing from God's presence in order to announce to thee [reading tibi for the inappropriate ubi] the events which are to befall thy people in the last days; and yet I am still not secure, since the prince of the Persians stands to plead against the granting of thy petitions and the acceptance of my advocacy on thy behalf. And behold, the prince of the Greeks, or Macedonians, had just come, and he entered in before God's presence to lodge accusation against the prince of the Medes and Persians, in order that the kingdom of the Macedonians might succeed in their place." Truly marvelous are the secret counsels of God, for it indeed came to pass that after the Jewish people had been freed from captivity, Alexander, king of the Macedonians, slew Darius and overthrew the kingdom of the Persians and Medes, so that the prince of the Greeks did overcome the prince of the Persians.

Verse 21. "Nevertheless I will relate to thee what has been set down in the Scripture of truth."

That is, this is the order which the words follow. The fulfilment is still in doubt. For even though thou dost beseech the Lord and I present thy prayers to Him, yet the prince of the Persians takes his stand on the opposite side, and is unwilling that thy people be freed from captivity. But because the prince of the Greeks has come, and in the meantime is contending against the prince of the Persians, and also because I have Michael there as my assistant, I shall, during their mutual conflict, report to thee the coming events which God has foretold to me and has bidden me relate to thee. And let no one be disturbed by the question as to why mention is made of the prince of the Greeks or Hellenes rather than of the Macedonians, for Alexander, king of the Macedonians, did not take up arms against the Persians until he had first overthrown Greece and subjected it to his power.

"And no one is my helper in all these things except Michael, your prince." He implies, "I am that angel who presents thy prayers to God, and I have no other helper in petitioning God on your behalf except the archangel Michael, to whose charge the Jewish nation has been entrusted. And meanwhile the prince of the Greeks is engaged in a common effort with me at this particular time, contending against the prince of the Persians. We should review our ancient history and consider whether by any chance that was the date of the conquest of the Persians by the Greeks. According to the Vulgate edition (of the Septuagint), this same vision is reckoned as extending to the end of the book, that is, the vision which appeared to Daniel in the third year of Cyrus, King of the Persians. On the other hand, according to the Hebrew original, the ensuing sections are separate from this, and recorded in an inverted order. The causes for this phenomenon we have already mentioned; that is, the matters here recorded are related as having occurred in the first year of the Darius who overthrew Belshazzar, not in the third year of Cyrus.

The vision of the four horsemen

noreply@blogger.com (test00909) — Fri, 31 Dec 2010 01:43:00 +0000

The vision of the seven seals acts as an introduction to the subsequent revelations of the Apocalypse. The removal of the first four seals presents the four horsemen, who symbolize four factors characterizing the complete history of mankind. The first two appear as a reason, and the second two, as a consequence. The crowned rider on the white horse "emerged in order to be victorious." He personifies those good beginnings, innate and blessed, with which the Creator endowed mankind: the image of God, moral purity and innocence, aspiration toward goodness and perfection, the ability to believe and to love, and individual "talents" with which man is born, as well as the blessed gifts of the Holy Spirit which man receives in the Church. In the Creator's plan, these good beginnings should have been victorious; they should have been able to define a happy future for humanity. However, already in Eden, man had fallen prey to the Tempter. His nature, corrupted by sin, was passed on to his descendants; that is why already from a very young age people are inclined to sin. Through repeated sinfulness, bad tendencies are reinforced. Thus, man, instead of growing spiritually and perfecting himself, falls under the ruinous influence of his own passions, succumbs to various sinful desires, and begins to envy and to show enmity. All of the crimes in the world arise from the internal strife within man (violence, war, and every sort of misfortune).

The ruinous actions of the passions are symbolized by the fiery red horse and rider, who took "peace away from man." Succumbing to his disorderly sinful desires, man squanders all his God-given talents, and he becomes impoverished in body and soul. Within the life of society, enmity and wars lead to a weakening and a breakdown of the community and to the loss of its spiritual and material resources. This internal and external impoverishment of mankind is symbolized by the black horse and rider, who holds a pair of scales in his hand. Finally, the complete loss of God's blessings leads toward a spiritual death and as a final consequence of enmity and wars comes the ruin of society and the death of mankind. This sorrowful destiny of mankind is symbolized by the pale horse.

The four horsemen of the Apocalypse depict in the simplest way the history of mankind. At first, the blessed life in Eden of our forefathers, called upon to "rule" over nature (the white horse); then their fall from grace (the fiery red horse); after which the lives of their descendants were filled with various sorrows and mutual annihilation (the black and the pale horses). The horses of the Apocalypse also symbolize the life of the various individual kingdoms, with their periods of prosperity and decline. Here also is the path of the life of each man: his childhood purity and innocence, his big potential possibilities, which are obscured by a tempestuous youthfulness in which a man dissipates his vigor and health, and in the end he dies. Here is the history of the Church: the spiritual persecution of Christians during the Apostolic times and the efforts of the Church to renew human society. However, in the Church itself there arise heresies and schisms, and the pagan community forces upon it its persecutions. The Church weakens and retreats into the catacombs, and some of the local churches totally disappear. Thus, the vision of the four horsemen sums up the factors which characterize the life of sinning mankind. This subject will be developed more fully in further chapters. By the removal of the fifth seal, the Seer shows the brighter side of mankind's calamities. Christians who have suffered physically were victorious spiritually: they are now in Paradise (Rev. 6:9-11)! Their feats bring them eternal rewards and they rule with Christ, as described in the twentieth chapter. The transition to a more detailed description of the hardships of the Church and the fortification of the godless is symbolized by the removal of the seventh seal.

Understanding the Bible Part 9. The Book of Revelation, Bishop Alexander (Mileant)

Loosening of the Fourth Seal

noreply@blogger.com (test00909) — Fri, 31 Dec 2010 01:33:00 +0000

Showing the Plagues Which Befall the Impious

Rev. 6:7 And when he opened the fourth seal, I heard the voice of the fourth animal saying, "Come!"

The fourth animal, that is, the eagle, its high flight and keen eyesight coming down upon its prey from above, can signify the wounds from the divinely led wrath of God for the revenge of the pious and the punishment of the impious, unless being improved by these (wounds) they return.

Rev. 6:8 And I saw, and behold, a pale horse, and the name of the one sitting upon (it) was Death. And Hades follows him; And they were given authority over a fourth of the earth, to kill by sword and by famine and by death and by wild beasts of the earth.

The series (of events) drawn out previously are connected to the present events. For as Eusebius says in the eighth chapter of the ninth book of his Ecclesiastical History in the zenith of the persecutions, during the reign of Maximin the Roman Emperor, innumerable crowds were killed by the coming of famine and plague among them, along with other calamities; and such that (the living) were not able to bury them, and yet, the Christians then generously busied themselves with the burial (of the dead) and many of those who had been deceived, were led to the knowledge of the truth by the philanthropy of the Christians. The Armenians revolted against the Romans, not a few taking up the sword, and the bodies of the dead were eaten by the dogs. Then those remaining who had survived, turned to killing the dogs, fearing lest they too (upon) dying would occupy those living tombs. It is not unlikely that the wild beasts participated in this banquet with the dogs due to the abundance of food. In our own generation we have known each of these happenings.

Translation of the Apocalypse Commentary of Andrew of Caesarea
EUGENIA SCARVELIS CONSTANTINOU

Concerning the Vision in the Middle of the Throne

noreply@blogger.com (test00909) — Sat, 25 Dec 2010 21:00:00 +0000

Rev. 5:6 And I saw, in the midst of the throne and the four animals and in the middle of the elders, a Lamb standing, as one slain, having seven horns and seven eyes, which are the seven spirits of God sent out into ail the earth.

The seven eyes and the seven horns of the lamb signify the seven spirits of Christ, which Isaiah and Zachariah the prophet recalled. The as one slain means his life after the sacrifice, by which he displayed the signs of his passion, as the one who truly had been slain, after rising from the dead.

Rev. 5:7 And he went and took (the scroll)from the right (hand) of the one sitting on the throne. And when he took the scroll, the four animals and the twenty-four elders fell down before the Lamb, each holding a harp and gold bowls full of incense, which are the prayers of the saints.

The harps signify the harmonious and beautiful sounding divine glorification, and the incenses (signify) the sweet-smelling sacrifice of the faithful being offered through a life of purity, as the Apostle says, we are a sweet fragrance of Christ. The bowls symbolize the thoughts out of which corne forth the fragrance of good works and pure prayer.

Rev. 5:9-10 9And they sang a new song, saying, "You are worthy to take the scroll and to open its seals, for you were slain and you purchased us for God by your blood, from every tribe and tongue and people and nation, and you made them kings and priests to our God, and they shall reign upon the earth. "

Through this the elders are shown to be the ones who hâve been well-pleasing to God in the Old and the New (Testaments), and the ones who offer thanksgiving on behalf of ail the world to the slain lamb of God who purchased us. The song is new which the ones illuminated from every tribe and tongue had been taught to sing through the Spirit, having been released from the former stroke (of condemnation). These will rule the new earth, it says, which the Lord promised to the meek.

Rev. 5:11-13 "And I saw, and heard a voice of many angels around the throne and of the animals and of the elders, and their number was myriads of myriads and thousands of thousands, saying in a great voice, "Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory! " And I heard every creature which is in heaven and on earth and under the earth and in the sea, and ail the things which are in them, saying to the one who sits upon the throne and to the lamb, "Blessing and honor and glory and might for ever and ever! Amen. "

For God, as the originator of ail, is glorified by ail things, those known by the intellect, those perceived by the senses, those which are living beings and those which simply exist by the laws of nature. And his only begotten and co-substantial Son (is glorified), as the one who graciously bestows renewal to mankind and to the creation brought into being by him, even though it has been written that he would receive authority as a man over those in heaven and on earth.

Rev. 5:14 And the four animals said, "Amen" and the elders fell down and worshipped.

Through this it is shown (that) angels and human beings hâve become one flock and one church, through (the) Christ of God, who has joined together the things which were divided and has destroyed the middle wall of séparation. For behold, as we hâve heard for ourselves, together with the four animais, who are superior to the rest of the angelic orders, those who characterize the fullness of people being saved are also worthy (to offer) the praise and worship of God. May we too be worthy of this in Christ himself, the Giver of peace and our God, to whom, along with the Father, together with the Holy Spirit (are due) glory, power, unto the ages of ages. Amen.

Translation of the Apocalypse Commentary of Andrew of Caesarea
EUGENIA SCARVELIS CONSTANTINOU

The vision of the Heavenly Liturgy

noreply@blogger.com (test00909) — Tue, 14 Dec 2010 06:39:00 +0000

St. John received the Revelation on "The Lord's Day," that is, on Sunday. One must surmise that on that day, as was the Apostles' custom, he performed "the breaking of bread," i.e., the Divine Liturgy, received Communion and therefore "was in a state of Grace," meaning he was in a special state of inspiration (Rev. 1:10). And so, the first thing that is revealed to him is the continuation of the Liturgy just performed by him, the Heavenly Divine Liturgy. It is this Heavenly Divine Liturgy that St. John describes in the fourth and fifth chapters of the Apocalypse. An Orthodox Christian recognizes here the familiar traits of the Sunday Liturgy and the most important attributes of the altar: the Holy of Holies, the seven-branched candelabrum, the censer with smoking incense, the golden chalice, etc. (These items were shown to Moses on Mount Sinai and were also used in the temple of the Old Testament.) The Sacrificial Lamb of God, as seen by the Apostle, reminds the faithful of Communion in the form of bread laid on the altar. The souls of those martyred for the Word of God, under the heavenly altar evoke the antimins, the special cloth placed in the middle of the altar and into which are sewn relics of the holy martyrs. The elders clad in white garments with golden crowns upon their heads are like an assembly of the clergy con-celebrating the Divine Liturgy. It should be noted that the very proclamations and prayers heard by the Apostle in Heaven express the quintessence of the exclamations and prayers which the clergy and the choir recite during the main part of the Liturgy - the Eucharistic Canon. The whitening of the garments of the pious by the "blood of the Lamb" (Ch. 7) alludes to the consecration of the souls of the faithful through the Sacrament of Communion. In this manner the Apostle begins the revelation of the fate of mankind with the description of the Heavenly Divine Liturgy by which he stresses the spiritual meaning of this Liturgy and the necessity of the saints' prayers for us.

Note: The words "Judah is a lion's whelp" refer to the Lord Jesus Christ and remind us of the prophecy of the Patriarch Jacob regarding the Messiah (Gen. 49:9-10). The "Seven Spirits of God" refer to the plenitude of God's blessed gifts of the Holy Spirit (Is. 11:2 and Zech. ch. 4). A multitude of eyes symbolizes omniscience. The twenty-four elders correspond to the twenty-four priestly successions established by King David for service in the temples, having two intercessors for each generation of the New Israel (1 Chron. 24:1-18). The four mysterious creatures surrounding the throne are similar to the creatures seen in a vision of the prophet Ezekiel (Ez. 1:5-19). They evidently are the creatures closest to God. These images are of a man, a lion, a calf, and an eagle, taken by the Church as symbols for the four Evangelists.

In the later description of the heavenly world, we encounter many things that are incomprehensible to us. In the Apocalypse we learn that the angelic world is extremely vast. The bodiless spirits, the angels, are created as man is by the wise Creator, possessing an intellect and a free will, although their spiritual capabilities far exceed ours. The angels are completely devoted to God and serve Him by prayer and fulfillment of His will. Thus, for example, they carry to the altar of God the prayers of the saints (Rev. 8:3), they assist the righteous in attaining salvation (Rev. 7:3, 14:6-10, 19:9), they sympathize with those who are suffering and with the persecuted (Rev. 8:13, 12:12), and following God's commands, they punish sinners (Rev. 8:7, 9:15, 15:6, 16:1). They are endowed with power and have sovereignty over nature and its elements (Rev. 10:1, 18:1). They wage war with satan and his demons (Rev. 12:7-10, 19:19, 20-2-3), and they take part in the judgment of God's enemies (Rev. 19:4).

The teaching of the Apocalypse regarding the angelic world basically pulls out by its roots the teaching of the ancient Gnostics, who accepted the presence of intermediaries (channelers) between the Absolute and the material world who were completely self-reliant and independent of Him who ruled the world.

Among the saints whom St. John sees in Heaven, two groups, or two "images," stand out. These are the martyrs and the virgins. Historically, martyrdom is the first order of holiness, and that is why the Apostle begins with the martyrs (Rev. 6:9-11). He sees their souls beneath the Heavenly Sacrificial Altar, which symbolizes the redemptive meaning of their suffering and death, by which they participate in Christ's sufferings and somehow complement them. The blood of the martyrs can be compared to the blood of the victims in the Old Testament that flowed under the sacrificial altar in the temple of Jerusalem. The history of Christianity testifies to the fact that the sufferings of the ancient martyrs served as a moral rejuvenation of the apathetic pagan world. The ancient writer Tertullian wrote that the blood of the martyrs serves as seed for new Christians. The persecution of the faithful will sometimes wane and sometimes flourish during the subsequent existence of the Church, which was the reason that it was revealed to the Seer that new martyrs will supplement the number of the early ones.

Later St. John sees an innumerable throng of people in Heaven, a number that no one is able to count, from all the tribes, generations, nations, and tongues. They stood in white garments holding palm branches (Rev. 7:9-17) in their hands. The common factor of this innumerable assembly of the righteous was that "they all came from great afflictions." For all these people the path to Paradise is the same - through sorrows. Christ is the first Sufferer, who took upon Himself the sins of the world as the Lamb of God. The palm branches are symbols of victory over the devil.

In a special vision the Seer describes the virgins, i.e., those people who denied themselves the solace of conjugal life for the sake of complete service to Christ. They are the voluntary "eunuchs" for the sake of the Heavenly Kingdom (Matt. 19:12, Rev. 14:1-5). In the Church this feat was usually achieved by following the monastic way of life. The Seer sees written upon the foreheads of the virgins the "name of the Father," which points to their moral beauty, reflecting the perfection of the Creator. The "new hymn" that they sing and that no one could repeat expresses the spiritual elevation that they attained through the feats of fasting, prayer, and chastity. This purity is unattainable to those living a worldly way of life.

The song of Moses that is sung by the pious in the next vision (Rev. 15:2-8) calls to mind the hymn of gratitude sung by the Israelites when, after crossing the Red Sea, they were saved from Egyptian bondage (Exodus, ch. 15). Likewise, the Israel of the New Testament is delivered from the rule and influence of the devil, having passed over into a state of grace by means of the Sacrament of Baptism. In the following visions, the Seer again describes the saints several times. The precious white flaxen garment that they wore is a symbol of their righteousness. In the nineteenth chapter of the Apocalypse the wedding song of the saved tells of the nearing of the "marriage" between the Lamb and the saints - of the coming of the closest communion between God and the righteous (Rev. 19:1-9, 21:3-4). The book of Revelation ends with the description of the blessed life of the saved peoples (Rev. 21:24-27, 22:12-14 and 17). These are the most glorious and joyful pages of the Bible, showing the Church triumphant in the Kingdom of Glory.

Thus, by gradual disclosure of the fate of the world, St. John's Apocalypse slowly directs the spiritual attention of the faithful towards the Heavenly Kingdom - to the ultimate goal of our earthly wanderings. He speaks of the gloomy events in the sinful world as if he is obliged to do so, and with unwillingness.

http://www.fatheralexander.org/booklets/english/revelat.htm

On Gog and Magog

noreply@blogger.com (test00909) — Fri, 22 Oct 2010 14:13:00 +0000

Rev. 20:7-8 And when the thousand years are expired.. Satan will be loosed out of his prison, and will go out to deceive the nations which are in the four quarters of the earth, Gog and Magog to gather them together to battle: the number of whom is as the sand of the sea.

By the "loosing of Satan out of his prison" is to be understood the appearance of Antichrist before the end of the world. The liberated Satan will strive in the person of Antichrist to deceive all the nations of the earth, and will raise up Gog and Magog in battle against the Christian Church. St. Andrew says: "Some people think that Gog and Magog are the northern and most remote Scythian peoples or, as we call them, Huns, the most militant and numerous peoples of the earth. They are restrained from taking possession of the whole world only by the Divine right hand until the liberation of the devil. Others, translating from the Hebrew, say that Gog signifies 'one who gathers' or 'a gathering', and that Magog signifies 'one who is exalted' or 'exaltation'. And so, these names signify either a gathering of peoples or their exaltation. One must suppose that these names are used in a metaphorical sense to denote those fierce hordes who, at the end of the world, will arm themselves under the leadership of Antichrist against the Church of Christ."

From The Apocalypse of St John; An Orthodox Commentary compiled by Archbishop Averky

"I Will Build My Church and the Gates of Hell Shall Not Prevail Against It." (Matt. 16: 18)

noreply@blogger.com (test00909) — Thu, 14 Oct 2010 03:49:00 +0000

(Archbishop Averky, Orthodox Life, No. 3, MayJune 1961, pp. 39.)

But it becomes very frightful when representatives and leaders of separate local churches which are part of the One True Church of Christ, forgetting their high calling to be servants of the task of Christ here on earth, enter into affiliation and cooperate most friendly with the enemies of the Church and give themselves over to complete subjection and obedience to the servants of Satan, and already thinking not of serving Christ the Saviour, but only about pleasing their new lords. The worst and most dangerous idea of modern times, is the idea of reconciliation, of "coexistence" with evil. And very many servants subjugate themselves to this idea, the servants of the Church are not to be excluded.

But is it possible for the True Church of Christ to reconcile Herself somehow with evil, which comes from the enemy of mankind's salvation - the devil? Is it possible for Her to coexist with it, without carrying on a most decisive struggle with it?

Of course not, for, according to the words of Christ the Saviour, no one can serve two masters (Matthew 6:24). And it is namely for this reason that they who broke away from the True Church, the so-called movement of the Living Church, the movement for reform which wanted to compromise Christianity with this world, that lies in sin, and "Sergianism" which preaches "coexistence" with the godless power of Communism, and participation in the so-called "ecumenical movement" that recognizes the equality in rights and dignity of all groups and "denominations", all this is in essence already a departure from the true Church.

Can that organization be called a Church which calls for "loyalty" to the servants of Satan?

This of course already is not The Church, but a false church, or according to the word of God "the congregation of evil-doers", and to remain in such a church is not only not helpful toward salvation, but on the contrary it is ruinous.

It may be asked why do we speak and write about this so often?

For the reason that it is our sacred pastoral duty to warn our believers about those countless numbers of subtle temptations which now have been abundantly sown about everywhere; we are obligated to teach them to discern the True Church to be able to distinguish it from the false church, and "the congregation of evil-doers". Christ our Saviour gave us the great promise that the gates of hell shall not prevail over His Church, that is to say all the forces of hell in all their maximum endeavour. But believers separately, and pastors individually, and even separate hierarchs and whole local churches headed by them, can fall away from the One True Church, preparing for themselves and their followers eternal perdition in the depths of hell.

It was not in vain that the Lord named the members of His Church as "the little flock", and foretold that when He would come back to earth again the second time, He hardly shall find faith on earth (Luke 12:32 and 18:8). The circle of true believers in Christ, shunning all compromises with the evils of the devil, at the time of the end of the world and the Second Coming of Christ will be contracted to an ever greater extent, and corresponding to this the diapason of the True Church of Christ will lessen more and more. But the True Church of Christ, which did not involve itself in "co-existence" with the evil one and did not bow before the Antichrist, will not end its own existence, in spite of all the difficult hardships, shocks and persecution, to which it will be subjected to up to the very end of the world. It will exist to the very Second Coming of our Lord Jesus Christ, even if only one bishop exists who retained and kept loyalty to Christ the Saviour with a most insignificant group of clergy and laymen.

AMEN!

The" New Christianity"

noreply@blogger.com (test00909) — Sun, 26 Sep 2010 05:35:00 +0000

THERE MAY BE THOSE who will doubt that the "charismatic revival" is a form of mediumism; that is only a secondary question of the means or technique by which the "spirit" of the "charismatic revival" is communicated. But that this "spirit" has nothing to do with Orthodox Christianity is abundantly clear. And in fact this "spirit" follows almost to the letter the "prophecies" of Nicholas Berdyaev concerning a "New Christianity." It completely leaves behind the "monastic ascetic spirit of historical Orthodoxy," which most effectively exposes its falsity. It is not satisfied with the "conservative Christianity which directs the spiritual forces of man only towards contrition and salvation," but rather, apparently believing like Berdyaev that such a Christianity is still "incomplete," adds a second level of "spiritual" phenomena, not one of which is specifically Christian in character (although one is free to interpret them as "Christian"), which are open to people of every denomination with or without repentance, and which are completely unrelated to salvation. It looks to "a new era in Christianity, a new and deep spirituality, which means a new outpouring of the Holy Spirit" - in complete contradiction of Orthodox tradition and prophecy.

This is truly a "New Christianity" - but the specifically "new" ingredient in this "Christianity" is nothing original or "advanced," but merely a modern form of the devil's age - old religion of shamanistic paganism. The Orthodox "charismatic" periodical The Logos recommends Nicholas Berdyaev as a "prophet" precisely because he was "the greatest theologian of spiritual creativeness" (Logos , March, 1972, p. 8). And indeed, it is precisely the shamans of every primitive tribe who know how to get in contact with and utilize the primordial "creative" powers of the universe - those "spirits of earth and sky and sea" which the Church of Christ recognizes as demons, and in serving which it is indeed possible to attain to a "creative" ecstasy and joy (the "Nietzschean enthusiasm and ecstasy" to which Berdyaev felt so close) which are unknown to the weary and half-hearted "Christians" who fall for the "charismatic" deception. But there is no Christ here. God has forbidden contact with this "creative," occult realm into which "Christians" have stumbled through ignorance and self-deception. The "charismatic revival" will have no need to enter a "dialogue with non-Christian religions," because, under the name of "Christianity," it is already embracing non-Christian religion and is itself becoming the new religion which Berdyaev foresaw, strangely combining "Christianity" and paganism.

The strange "Christian" spirit of the "charismatic revival" is clearly identified in the Holy Scriptures and the Orthodox patristic tradition. According to these sources, world history will culminate in an almost superhuman "Christian" figure, the false messiah or antichrist. He will be "Christian" in the sense that his whole function and his very being will center on Christ, Whom he will imitate in every respect possible, and he will be not merely the greatest enemy of Christ, but in order to deceive Christians will appear to be Christ, come to earth for a second time and ruling from the restored Temple in Jerusalem.

Let no one deceive you by any means, for that day shall not come except there come a falling away (apostasy) first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God... even him whose coming is after the working of satan with all lying wonders, and with all deceivableness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness (2 Thess. 2:3-4, 9-12).

The Orthodox teaching concerning antichrist is a large subject in itself and cannot be presented here. But if, as the followers of the "charismatic revival" believe, the last days are indeed at hand, it is of crucial importance for the Orthodox Christian to be informed of this teaching concerning one who, as the Saviour Himself has told us, together with the "false prophets" of that time, shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect (Matt. 24:24). And the "elect" are certainly not those multitudes of people who are coming to accept the gross and most unscriptural delusion that "the world is on the threshold of a great spiritual awakening," but rather the "little flock" to which alone our Saviour has promised: It is your Father's good pleasure to give you the Kingdom (Luke 12:32). Even the true "elect" will be sorely tempted by the "great signs and wonders" of antichrist; but most "Christians" will accept him without any question, for his "New Christianity" is precisely what they seek.

by Fr. Seraphim Rose

Hieromonk John Vasilevski on ECUMENISM and the Antichrist

noreply@blogger.com (test00909) — Sun, 05 Sep 2010 21:38:00 +0000

Father Seraphim Rose , Ecumenism and Signs of the Times

noreply@blogger.com (test00909) — Thu, 19 Aug 2010 18:38:00 +0000

Father Seraphim Rose, On the Antichrist

noreply@blogger.com (test00909) — Thu, 19 Aug 2010 18:08:00 +0000

Watchfulness; The Coming of the Lord

noreply@blogger.com (test00909) — Mon, 10 May 2010 03:26:00 +0000

http://www.ccel.org/print/schaff/anf07/viii.iii.xvi

Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the
world-deceiver as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be savedfrom under the curse itself.

And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

THE END OF THE WORLD IN CHRISTIAN PROPHECY

noreply@blogger.com (test00909) — Fri, 30 Apr 2010 14:43:00 +0000

Before turning specifically to the prophecies about Russia, I would like to summarize the general Orthodox teaching on what is to happen just before the end of the world. This will give us a context in which to place the prophecies regarding the future of Russia.

The events before the end of the world are described in a number of places in holy Scripture: the 24th chapter of Matthew and parallel places in the other Gospels; most of the book of the Apocalypse, especially chapter 8 and onwards; the second chapter of II Thessalonians; II Peter, chapter 3; several chapter of the book of Daniel; and other passages.

The Apocalypse describes these events in a series of visions: some bright and positive, relating to the fulfillment of God's justice and the salvation of His chosen ones; and some dark and negative, relating to the terrible plagues that will come on earth for the sins of mankind. Sometimes we today emphasize the dark and negative side, seeing the increase of evil around us; but that comes from our faintheartedness and worldliness — we must look at the whole picture.

As the time of the end of this world comes near, it is true that there will be a time of tribulation such as the world has never seen [Matt 24:21]: there will be famines, plagues, earthquakes, wars and rumors of wars, persecutions, false prophets and false Christs, and the love of many (including Christians) will grow cold. But at the same time the Gospel will be preached to all nations, and those who endure to the end with the aid of Christ will be saved.

The evil and false religion in the world will culminate in the reign of Antichrist, a world ruler who will seem to bring peace out of the world disorder and will seem to be Christ come again to earth, reigning from the restored Temple in Jerusalem.

But there will be those who see through the deception. In particular, two Old Testament prophets who did not die will return to earth — Elijah to convert the Jews, and Enoch to preach to the other nations. The short reign of Antichrist — only three and a half years - will end in new disorders and wars, in the midst of which Christ Himself will come from heaven, preceded by the sign of the Cross, and this world will be consumed by fire and totally renewed, at the same time that the bodies of the dead will arise from the tomb and be rejoined to their souls in order to stand before God's final judgment. Now, with this general background of the events of the last times, let us look at the prophecies regarding Russia.

by Blessed Hieromonk Seraphim (Rose)Excerpt from: THE FUTURE OF RUSSIA AND THE END OF THE WORLD

The Vision of Elder Anthony

noreply@blogger.com (test00909) — Mon, 26 Apr 2010 15:50:00 +0000

http://www.orthodoxrevival.com/

“Sometime in the beginning of the 70’s, while serving Divine Liturgy, I was granted my first vision. It was like this. At that time began the general attraction of the people towards the West, and at the same time, those traits inherent in the Slavs were washed away—modesty, hospitality, and unacquisitiveness. Greed, by the way, has become the head of the corner of the new view of the world. Money and things are more important than morality and spirituality. And what is most horrible, the way of life of people who call themselves Orthodox, very often strictly keeping the church rituals, has become the same as the pagans around them! Such immodesty in daily life, such striving for a career, for a high position in society. For children of believing families, joining the Pioneers, Komsomolsk, or the Party no longer cause any spiritual torment. And there is the ready justification: ‘How can we live without this? We don’t live in the desert, but among people. Well, it’s a sin, now you’re getting too fastidious—everything’s a sin. We’ll go and we’ll repent.’ Such a light-minded attitude causes great doubts in the very possibility of salvation. I was reading the Gospel, about the last times, especially the Book of Revelation, and the topic of the desert, where people must flee, gave me no rest.

And then I see a huge number of people walking, people traveling. Some of them, it seems are not traveling, some are feasting, others are fornicating, others are playing dirty tricks on their neighbors, but still, like a river, they are flowing forward. They are all very different; there are laymen, and clergymen, and soldiers, and politicians, and everyone, everyone. A large part of the people is simply bursting forward, but some are going peacefully. In their path is a terrible abyss, the abyss into hell. It would seem that they should all disappear into it, but no. Many of the people fly down. I see how they are being pulled down, some by cars, some at the table, some by money, and some by expensive clothes. And some pass peacefully through the abyss, you could say, over it. Some do not disappear, but are lowered down into the abyss—but shining men help them to cross and support them. Not only the rich disappear into the abyss, but also people who are obviously poor. But they all have one idol—the lust of the world.

It was horrible. From the abyss there came the sound, not moaning, but the howling of those who had fallen, and a stench. This was not just a smell, no. Just as there is no way to describe a sweet fragrance, the fragrance not from flowers or grasses, but the sweet fragrance that the Lord gives to relics, and miraculous icons and such things. The stench of hell is not just an awful smell, like the smell of sulphur. It is the feeling of horror and irrevocability, in a word—hell.

And then you have the desert. Even there the slayer of mankind tempted the hermits, trying to arouse the passions of greed, lust, and despair. Many fell into the trap, many. At the same time, how many princes and powerful people of this world were saved, and not only saved, but glorified by the Church as saints. They had everything, but their heart did not belong to the corruption of this world, but to the heavenly world.

But our time is terrifying because temptations lie in wait for man everywhere, with every step, and most of the time they are such that are hard to anticipate. So many people come to me, and it seems that one question bothers them—how can they be saved, how do they act in this or that situation. But can you get a blessing for every action, not just in day, but in a month?! That means you must present the paths of temptation, its basic directions. And they are unchanged since the creation of the world, for the devil is nom a creator. It
is another matter that over thousands of years he has acquired experience, and now his suggestion to mankind to go with him to hell has become more refined. Essentially, all of the contemporary world is entirely his suggestion. Suggestion, because he cannot force someone, it’s not in his power, but to wrap the sin in a tempting package, by all means. The servants of darkness are always ready with their: ‘What can I do for you?’

Another peculiarity of today is the impending arrival of antichrist. Many spiritual people say that he has already been born. Concerning this it is difficult to judge. The enemy is evil, evil even with those who serve him. Of these, many considered themselves to be antichrist. They appeared to be such, from their world view and their actions, but they were not he, about whom the Church speaks. Perhaps he has been born, perhaps not, but that’s not the question. When they asked Bishop Ignaty (Brianchaninov) about the coming of antichrist, he replied that there is not a precise date set. By their evil, people will determine the coming of antichrist. Now is the time of the final preparations for his arrival. Now there is a concentration of world power, and he will be the ruler of not just one country, but of the world, and mankind must become ‘savage’. But this is minor. In order to bring all of mankind to its knees, it is necessary to establish a system of life where the slightest infringement will cause catastrophic results for people—famine, cold, and destruction. And this system is being built. How this will happen, I saw later, in a few years.”

Spiritual Conversations and Instructions of Elder Anthony

WHY STUDY THE SIGNS OF THE TIMES?

noreply@blogger.com (test00909) — Fri, 23 Oct 2009 15:14:00 +0000

Signs of the Times

By Blessed Hieromonk Seraphim Rose

THE SUBJECT of this talk is watching for the signs of the times. First of all, we have to know what it is meant by the phrase "signs of the times." This expression comes straight from the Gospel, from the words of our Saviour in Matthew 16:3. Christ tells the Pharisees and Sadducees who came to Him, "Ye can discern the face of the sky," that is, tell what the weather will be; "but can ye not discern the signs of the times?" In other words, He's telling them that this has nothing to do with science, or with knowing our place in the world, or anything of the sort. It's a religious question. We study the signs of the times in order to be able to recognize Christ.

During the time of Christ, the Pharisees and Sadducees did not study the signs of the times in order to see that Christ had come, that the Son of God was already on earth. There were already signs that they should have recognized. For example, in the book of Daniel in the Old Testament, there is a prophecy concerning the seventy weeks of years, which means that the Messiah was to come about 490 years from the time of Daniel. Those Jews who read their books very carefully knew exactly what this was all about, and at about the time that Christ came they knew that it was time for the messiah.

But this is an outward sign. More importantly, the Pharisees and Sadducees should have been watching for the inward signs. If their hearts had been right with God, and if they had not been merely trying to fulfill the outward commandment of the law, their hearts would have responded and recognized God in the flesh when He came. And many of the Jews did—the apostles, the disciples, and many others.
This same passage in the 16th chapter of St. Matthew speaks further about signs. Our Lord told the Jews, "An evil and adulterous generation seeketh after a sign, and there shall no sign be given unto it, but the sign of the prophet Jonah." The events of the Old Testament contain prefigurations of events in the New Testament. When Jonah was three days in the belly of the whale, this was a prefiguation of our Lord's being three days in the tomb. And this sign—the sign of Jonah-was given to the people of Christ's time.

Our Lord was telling the Pharisees and Sadducees that an evil and adulterous generation seeks for spectacular events, that is, fire coming down from heaven, or the Romans being chased away, angels manifesting themselves and banishing the foreign government of the Romans, and things of that sort. Christ told them this kind of sign would not be given. An evil and adulterous generation seeks after this, but those who are pure of heart seek rather something more spiritual. And the one sign that is given to them is the sign of Jonah. Of course, it is a great thing that a man should be three days in the grave and the rise up, being God.

Thus, from our Savior's words, we know that we are not to watch for spectacular signs, but we are rather to look inwardly for spiritual signs. Also, we are to watch for those things which according to Scripture must come to pass.