Revelation

• Most controversial book of the Bible
• During the apostolic age, there were more writings which were considered to be not apostolic, which did not become part of the canon of the Orthodox Catholic Church.

• If you look at the writings of the early Christian era, those which have been canonized are actually a very small number of writings. So not all writings of that time were considered to be part of the Church tradition.
• From the beginning, the Revelation of John was highly questioned for years. In certain lists of scripture it did not exist. In the council of Laodacia, in the 4th century, it is not listed as one of the books of the Bible. Many highly respeced figures in Church history were against this book.

• Anthelopious of Iconium (cousin of Basil the Great and Gregory of Nyssa) - It is a spurious book and should not be in the canon.
• St John Chrysostom never mentions it.

• For those Christians whose faith is based on the Bible, the questionable nature of Revelation can be distressing. However, for the Orthodox, this is not the case, because the foundation of the life and teaching of the Church is in the ongoing spiritual life, tradition, worship, etc. of the Church community, and not in a book.
• After the 4th century Revelation was finally canonized. However it still holds special status because it is the only book of the New Testament which is never read in Church.

• Revelation is filled with references to the Old Testament. If one doesn't know the Bible well, one will never understand Revelation.
• Many things in Revelation are in the Church's life.

• The liturgy of the Church is inspiring Revelation and taken from Revelation. It helps to understand Orthodox liturgy to know Revelation.

In order to understand Orthodox liturgy, you have to know the book of Revelation. Because what is the main element of the Apocalypse, is the celestial liturgy and the worship of the risen lamb, who is crucified, together with God, through the Holy Spirit, in this cosmic, celestial liturgy in which one has insight into the deepest mysteries of God and into the very end of the whole of history. That's what Orthodox worship is all about, and that's what the book of Revelation is about, and the two come together. - Fr. Thomas Hopko, Great Tapes series, svspress.com

• The Book of Revelation had some notable advocates for inclusion into the canon as well.

• Justin the Martyr (2nd Century)
• Irenaeus of Lyons
• Athanasius the Great

• The author of Revelation is traditionally identified with John the Evangelist (author of the fourth Gospel)

• There was question about the authorship from the beginning. No modern critic thinks that John wrote it.
• It is interesting to note that it is those who come from John are the defenders of Revelation.

• Irenaeus, for example, was the direct disciple and ordained by Polycarp of Smyrna, who was himself a direct disciple of John.
• Justin is also in the Johanine line.

• The official title of the book is The Apocalypse of John

• The term apocalypse means literally revelation, or disclosure
• Apocalypse is a particular type of revelation, however. It is a revelation to people capable of understanding the revelation, because they live within a certain spiritual, theological, liturgical, traditional world, which has its own history and language, and therefore its own mystical experience, so that this revelation, which is a revelation of God, which is a disclosure of an insight into truth -- and very particularly a truth of what is going on... It is written in cryptic language; it is written with images and symbols that only initiates can understand. It is not written for the world. It is written for the insiders. For those who belong. For those who are within God's realm. And it is given to them so that they would understand what's happening to them... But has an application larger, wider, deeper, and mor ultimate, than just to them - Fr. Thomas Hopko
• Revelation is an archetypal vision which has a historical reality and yet is a way to interpret the totality of reality. It shows what is happening to Christians at that time is also what is happening to Christians all the time until Christ's return.
• Revelation can only be properly understood from within the Orthodox catholic tradition.

• The seven churches

• This is what God wants to say to every church in every generation. Although it is placed in the context of the first century, each of the seven can be applied to ourselves.
• There is a tradition that the seven churches were particular eras of church history. Fr. Seraphim Rose, for example, follows this line of thinking.

• Ephesus - The early Church
• Smyrna - Apostolic Church
• Pergamon - Patristic Church
• Thyratyra - The Post-Patristic Church
• Sardis - The split Church
• Philadepphia - The modern apostasising Church
• Laodacia - What we are in now

• Every letter ends with an expression of victory. The point of The Revelation is that Jesus has conquered. That is the message to us: to conquere in and with Christ.

• Ephesus - To him who conquers, I will grant to eat of the tree of life, which is the paradise of God. Speaks of the Eucharist.
• Smyrna - He who conquers shall not be hurt by the second death. The first death is not death, but baptism. So that, in a way, we are already asleep in Christ and sharing in his kingdom. The second death is annihilation which we are freed from.
• Pergamon - To him who conquers, I will give the hidden manna. Hidden is mystical and manna is bread. The Gospel of John says that Christ is the new manna, the "bread of life". Again, we participate in the eucharistic banquet. Also note how at the end of The Revelation, the Kingdom is described as a banquet, that is, the marriage supper of the Lamb. Jesus says at the last supper, Blessed are those who will eat bread in the Kingdom of God. Then Jesus says, I will give him a white stone upon which is written a new name. This is the baptismal name, and the white stone is the symbol of admission.
• Thyratyra - He who conquers keeps my works until the end. They get power to rule over the nations. They participate in the Kingdom of God.
• Sardis - He who conquers shall be clad in a white garment. I will blot his name out of the Book of Life. I will confess his name before my Father and before His Angels. The white garment is a symbol of the resurrected body. It occurs everywhere and is a symbol of membership in the Kingdom of God, and of those who conquer with the Lamb.
• Philadelphia - Pillars for the temple of God. And the temple in the New Testament is not a building, but the people; the Church.
• Laodacia - He who conquers I will grant for him to sit with me on the throne.

• In each one, there is a tribulation, which is an attempt to prevent the Christian not to be faithful to Christ, and therefore not to be victorious, but to fall prey to temptation.

• Chapters four and five.

• We see how the layout of a Church reflects what is written here.
• 24 Elders. Represent the fullness of God's people (12 tribes. 12 apostles, etc.). 24 represents 12 tribes of Israel, and 12 nations, which is the fullness of God's people both Jew and gentile.
• 4 Living Creatures. Four is the cosmic symbol (north, south, east, west; height, depth, length, breadth). Later in the book is mentioned the four winds; the four corners of the Earth. It stands for all of creation. They sing, Holy, Holy, Holy, etc.
• The scroll sealed with seven seals. This is the ultimate mystery. John weeps, because no one can be found who can reveal the ultimate mystery. Then they find the one who is worthy -- the lion of the tribe of Judah; the one who has conquered.
• The Lamb who has been slain. Seven horns means all power. Seven eyes means all insight. Seven spirits means all of God's reality. This of course is Jesus. And the Lamb goes up and all the elders prostrate in front of the Lamb (just as we do in Church). Incense is going up (we do this in Church). Then it says, You are worthy to take the scroll, and to open its seals because you were killed, and at the cost of your own blood you have purchased for God persons from every tribe, language, people, and nation. You have appointed them as a kingdom and priests to serve our God, and they will reign on the earth. All of which is liturgical and doxilogical -- Kingdom, priests, lamb, presence, incense, robes, elders, angels, all together. This is the vision of the heavenly liturgy, which our earthly Divine Liturgy attempts to emulate.