| Venerable Ioane of Shavta, Bishop of Gaenati, and Evlogi the Prophet and Fool-for-Christ (13th century) Memory 1 (14) April Sts. Ioane of Shavta and Evlogi the Prophet and Fool-for-Christ. Sts. Ioane of Shavta and Evlogi the Prophet and Fool-for-Christ. The great Georgian hymnographer, philosopher, and orator St. Ioane of Shavta labored in the 12th and 13th centuries, during the reign of the holy queen Tamar. Few details of his life have been preserved, but we know that he received his education at Gelati Academy, where he studied theology, ancient and Arabic history, philosophy, and literature. He was later tonsured a monk and labored at Vardzia Monastery. When the Georgian army under the command of Queen Tamar’s husband, Davit Soslan, entered into battle with the sultan Rukn al-Din, Queen Tamar journeyed to Odzrkhe Monastery to pray for help. Catholicos Tevdore of Kartli and many hierarchs and monastics accompanied her there. Among them, St. Ioane of Shavta stood out as a wise theologian and philosopher and a brilliant hymnographer. During the Liturgy at Odzrkhe Monastery a miracle occurred: endowed by God with the gift of prophecy, St. Evlogi the Fool for-Christ fell to his knees, lifted his hands to the heavens and cried out: “Glory to God! Almighty Christ!…Do not fear the Persians, but rather depart in peace, for the mercy of God has descended upon the house of Tamar!” Evlogi’s words were clearly a divine revelation. St. Ioane of Shavta turned to Queen Tamar, rejoicing, “Your Highness! The Almighty has made known to us our victory in the war from the lips of a fool-for-Christ!” Evlogi confided his secret to St. Ioane: disguised as a fool, he had been concealing his God-given gift. But now it seemed that the gift would become apparent to all, so Evlogi quickly disappeared out of sight to escape the people’s attention. St. Ioane of Shavta composed his “Hymns to the Theotokos of Vardzia” in thanksgiving for Georgia’s victory in the Battle of Basiani. He is also recognized as the composer of “Abdul-Messiah,” a famous ode to the holy queen Tamar. Our Holy Father Ioane of Shavta lived to an advanced age and was canonized soon after his repose. O most honorable Holy Hierarch Ioane of Shavta and divinely-robed Evlogi the Fool-for-Christ, pray to God for the peace and perfection of our bodies and souls, and enable us to glorify His loving-kindness! The Battle of Basiani (ca. 1203). Abdul-Messiah: servant of Christ. Archpriest Zakaria Machitadze For further information on the book THE LIVES OF THE GEORGIAN SAINTS by Archpriest Zakaria Machitadze contact St. Herman Press : St. Herman Press, P.O. Box 70, Platina, CA 96076 18 апреля 2007 г. Подпишитесь на рассылку Православие.Ru Рассылка выходит два раза в неделю: Смотри также Мы в соцсетях Подпишитесь на нашу рассылку |
| Therefore, the Lord supplements natural revelation with supernatural revelation. (Compiled from Frank’s book Religion and Science, and Does God Exist? by G. Shorets and others.). 2. Supernatural Divine Revelation. Holy Tradition and Holy Scripture God’s revelations about Himself to certain people are most often effected by unusual means, or in a supernatural manner. God reveals Himself directly through Himself or through His angels. Such revelation is called supernatural divine revelation. As not all people are able to receive revelation from God Himself, due to their impurity through sin and weakness of soul and body, the Lord chooses special righteous people who are able to receive this revelation. Among the first people who declared the revelations of God were Adam, Noah, Moses, and other prophets and righteous people. They accepted everything from God and preached the beginnings of Divine revelation. In fulfillment of Divine revelation, God Himself came to earth incarnate in the Son of God, our Lord Jesus Christ, and spread the revelation to the whole earth through His Apostles and disciples. This Divine revelation and its dissemination among people is preserved in the true, holy Orthodox Church in two ways: by means of Holy Tradition and Holy Scripture. The primary means of dissemination of Divine revelation is Holy Tradition. From the beginning of the world until Moses there were no holy books. Teaching about belief in God was handed down by tradition, that is, by word of mouth and example, from one to another, from ancestor to descendant. Jesus Christ Himself conveyed His Divine teaching and precepts to His disciples by word of mouth, by preaching, and by the example of His life, not by books (scriptures). By preaching and example, the Apostles first spread the faith and maintained the Christian Church. Holy Tradition always precedes Holy Scriptures. This is obvious because books are not useful for all people, but tradition is accessible to all without exception. |
| It is perhaps also significant that 2 Peter and Jude were among the last books to be accepted into the NT canon. We note too that the Epistle of Jude’s citation of a verse from Enoch was considered problematic in the fourth and fifth centuries. But then what about the Book of Revelation—i.e. “The Apocalypse”? It is, I suggest, the exception that proves the rule. And even so, this exception was late being accepted into the NT canon—so late, in fact, that it finds no place in the Byzantine lectionary. The Book of Revelation, though containing the usual apocalyptic staples such as lots of angels, multi-headed beasts, bowls of outpoured wrath, and symbolic numbers, is still primarily about Jesus Christ. Its first chapter, after an opening introduction, features a vision of Christ glorified and standing amidst seven churches on earth. The next two chapters consist of messages to those seven earthly churches, rebuking them for shortcomings and offering praise for faithfulness. Only in chapter four do visions of the future begin. We note too that the purpose of the visions was to promote constancy on earth on the part of churches under persecution so that they might persevere: “Here is the perseverance and the faith of the saints” (Revelation 13:10). In fact, the Book of Revelation is not so much an expression of the Church’s nature and central concerns as it is ecclesiastical “push back” in the face of persecution. The Roman world, heretofore the Church’s helper, had suddenly become the Church’s main enemy. Caesar was demanding now not just respect, but worship. What should the Church do? The Apocalypse provides the answer: “Be faithful unto death, and I will give you the crown of life” (2:10). The Apocalypse was therefore an occasional epistle, drawing its significance from its context of persecution (which sadly, regularly seems to come around). But what if the Roman eagle grew a second head, and Rome became Byzantium? The significance and urgency of the Book of Revelation waxes and wanes with the times. At all times we need to know that Christ will come again, and that God’s ultimate triumph is assured. But the fires in which the Book of Revelation were forged went rather cold after Constantine. The Book of Revelation therefore reminds us of truths we need to know when the fire of persecution heats up. |
| The Church teaches us that the universe is a great book of Divine Revelation, that the cosmos is a natural testimony to God Himself. Contemplating this world, we can sense – indirectly but really – the Divine presence therein. On the basis of the rationality of the world it is natural to judge the reasonableness of its Creation; the fact of the existence of life is explained by the fact that God is the Source of Life. However, looking out at the surrounding world, different people have come to different conclusions. For the great scientist of the twentieth century, Albert Einstein, our world was truly a natural book of Divine Revelation. The great scientist expressed himself in the following words: “My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble mind.” Einstein was not a theologian but, in considering the surrounding world, he came to a very important conclusion: knowledge of the physical world reveals the wisdom of the Creator. But not all men of science are inclined to draw similar conclusions, for among them there are both believers and unbelievers. There was a time when the majority of scientists in our country spoke of themselves as atheists. History has shown that very many of them acted thus because they feared speaking otherwise. And this is quite understandable. In those days, being a believer meant being a social outcast. Not everyone had the courage to admit that he, a scientist and researcher, was also a believer. But even then there were courageous people. I cannot forget the outstanding scientist and biologist, the academician A. A. Baev, with whom the Lord brought me into contact in 1984. This man told me how he, as a scientist, read the great book of natural Revelation that we call animate nature. For this academician, a believer who suffered a great deal, this world was indeed a living book of God’s Revelation. A. A. Baev However, natural revelation alone is not enough to explain the universe to everyone. It happens that observation of the surrounding world brings people to different and often opposite conclusions. Therefore it was the Lord’s good pleasure to give people other news about Himself: supernatural Revelation. |
| 108 . Bousset W. Die Offenbarung Johannis. Gottingen, 1906. 109. Briitsch C. Die Offenbarung Jesu Christï Johannes-Apokalypse. Ziirich, 1970. 110 . Caird G. B. A Commentary on the Revelation of St. John the Divine. London, 1984. 111 . Collins A. Y. Crisis and Catharsis: The Power of the Apocalypse. Philadelphia, Westminster, 1984. 112 . Collins A. Y Combat Myth in the Book of Revelation. Missoula, 1976. 113 . Davis R. D. The Heavenly Court Judgment of Revelation 4–5. N.Y., 1992. 114 . De Silva D. A. The Social Setting of the Revelation to John: Conflicts Within, Fears Without//Westminster Theological Journal. Vol. 54. 1992. P. 273–302. 115 . FeuilletA. Interpretation of Chapter XI of the Apocalypse//Johannine Studies. N. Y„ 1964. P. 233–256. 116 . Frey J. Erwagungen zum Verhaltnis der Johannesapokalypse zu den iibrigen Schriften des Corpus Johanneum//Hengel M. Die johan-neische Fragë Ein Losungsversuch mit einem Beitrag zur Apokalypse von Jorg Frey. Tiibingen, 1993. S. 326–429. 117 . Friesen S. J. Imperial Cults and the Apocalypse of John: Reading Revelation in the Ruins. N. Y., 2001. 118 . Friesen S. J. Satan’s Throne, Imperial Cults and the Social Settings of Revelation//Journal for the Study of the New Testament. Vol. 27 (3). 2005. P. 351–373. 119 . Garrow A. Revelation. London, N. Y., 1997. 120 . Genhy K. L. Before Jerusalem Fell. Dating the Book of Revelation. Powder Springs, 1998. 121 . Giesen El. Die Offenbarung des Johannes. Regensburg, 1997. 122 . Heil J. P The Fifth Seal (Rev 6: 9–11) as a Key to Revelation//Bib-lica. Vol. 74. 1993. P. 220–243. 123 . Hemer C. J. The Letters to the Seven Churches of Asia in Their Local Setting. Grand Rapids, 2001. 124 . HerzerJ. Der erste apokalyptische Reiter und der Konig der Konige. Ein Beitrag zur Christologie der Johannesapokalypse//New Testament Studies. Vol. 45. 1999. P. 230–249. 125. Holtz T. Die Christologie der Apokalypse des Johannes. Berlin, 1962. 126 . Jauhiainen M. «Ало/й/хфс »IpooO ХрютоО (Rev 1:1): The Climax of. John’s Prophecy?//Tyndale Bulletin. Vol. 54 (1). 2000. P. 99–117. |
| 127 . KarrerM. Die Johannesoffenbarung als Brief. Gottingen, 1986. 128 . Kirby D. J. Repetition in the Book of Revelation. Ph. D. Diss., Catholic University of America. Washington, 2009. 129 . Kraft H. Die Offenbarung des Johannes. Tubingen, 1974. 130 . LambrechtJ. A Structuration of Revelation 4– 22//LApocalypse johannique et I’Apocalyptique dans le Nouveau Testament. Gem-bloux, 1980. P. 84–97. 131 . Lohmeyer E. Die Offenbarung des Johannes. Tiibingen, 1926 (Hand-buch zum Neuem Testament; 16). 132 . Lohse E. Die Offenbarung des Johannes. Gottingen, 1971. 133 . MacLeod D. J. The Lion Who Is a Lamb: An Exposition of Revelation 5: 1–7//Bibliotheca Sacra. Vol. 164. 2007. P. 323–340. 134 . Mazzaferri E D. The Genre of the Book of Revelation from a Source-Critical Perspective. Berlin, 1989. 135 . McNicol A. The Conversion of the Nations in Revelation. London, 2011. 136 . Morton R. S. One upon the Throne and the Lamb: A Traditional Historical – Theological Analysis of Revelation 4–5. N. Y., Washington; Baltimore, 2007. 137 . Моту L. Revelation 4–5 and Early Christian Liturgical Usage//Journal of Biblical Literature. Vol. 71. 1952. P. 75–84. 138. Miiller H.-P. Die himmlische Ratsversammlung: Motivgeschichtli-ches zur Ape 5: 1–5//Zeitschrift fiir die neutestamentliche Wissen-schaft. Vol. 54. 1963. S. 254–267. 139 . Niles D. T. As Seeing the Invisible. N.Y., 1961. 140 . Osborne G. R. Revelation. Grand Rapids, 2002. 141 . Prigent P. Apocalypse et liturgie. Neuchatel, 1964. 142 . Prigent P Commentary on the Apocalypse of St. John. Tiibingen, 2001. 143 . Ramelli I. Origen’s Interpretation of Violence in the Apocalypsë Destruction of Evil and Purification of Sinners//Ancient Interpretations of «Violent Texts» in the Apocalypse. Gottingen, 2011. P. 46–63. 144 .RissiM. The Future of the World: An Exegetical study of Rev 19: 11 – 22: 15. London, 1972. 145 . RissiM. The Rider on The White Horsë A Study of Revelation 6:1–8//Interpretation. Vol. 8. 1964. P. 407–418. 146 . Schimanowski G. Die himmlische Liturgie in der Apokalypse des Johannes: die friihjiidischen Traditionen in Offenbarung 4–5 unter Einschluß der Hekhalotliteratur. Tübingen,, 2002. |
| 609 В отличие от Откр 6: 10, 8: 13 и пр., в этом месте употреблено греческое слово καθ μενοι, а не κατοικοντες. Это также ярко показывает, что Тайнозритель использует выражение οι κατοικοντες επ της γης («живущие на земле») только для обозначения нераскаянных грешников. 611 См.: Bauckham R. Climax of Prophecy. P. 282–283. На это указывают также Кэрд, Таво и Осборн (см.: Caird G. В. A Commentary on the Revelation… P. 140; Tavo F. Woman, Mother and Bride… P. 216–217; Osborne G. R. Revelation. P. 344). 613 Булгаков С,, прот. Апокалипсис Иоанна… С. 82. Также см. убедительную аргументацию Ф. Таво: Tavo F. Woman, Mother and Bride… P. 173–177, 213–217. 616 См.: Bauckham R. Climax of Prophecy. P. 258, 263–266; а также: Holw-erda D. E. The Church and the Little Scroll. P. 154. 625 См.: Beale G. К. The Book of Revelation. R 530–531. Исследователь отмечает, что «в цикле семи чаш также открывается нечто новое относительно неверующих, а именно их связь со “зверем”. Они не обращаются к Богу, потому что остаются приверженцами зверя» (Ibid.). 627 См.: Ibid. R 551–552. Однако нужно отметить, что, по мнению большинства исследователей, именно центральная часть любой хиастической структуры несет основную смысловую нагрузку и имеет определяющее значение. 628 См.: Vanhoye A. L’utilisation dulivre d’Ezechiel dansl’Apocalypse//Bib-lica.Vol.43. 1962. P. 462–463. 635 Holwerda D. E. The Church and the Tittle Scroll. R 154–155; cp.: Aune D. E. Revelation 6–16. P. 575. 636 См.: Caird G. В. A Commentary on the Revelation… Р. 138–140; Tavo E Woman, Mother and Bride… P. 213–217; Holwerda D. E. The Church and the Little Scroll. P. 158–161. Осборн перечисляет иных сторонников этого взгляда (см.: Osborne G. R. Revelation. Р. 433). 637 Osborne G. R. Revelation. R 435; приблизительно так же считают П. Прижан и Д. Ауни (см.: Aune D. Е. Revelation 6–16. R 631–632; Pri-gent Р. Commentary on the Apocalypse. R 358–359). 639 В качестве обобщения представленной аргументации см. также статью: Андросова В. А. Повествование о двух свидетелях Откр 11: 3–13 как общий символ пути христианской Церкви//Вестник ПСТГУ Ï Богословие. Философия. Вып. 4 (42). М., 2012. С. 7–21. |
| Греческое слово «антихрист» (употреблено в 1 Ин. 2:18; 4:3–9; 2 Ин. 7) выражает мысль, что он не только «против» Христа, но и хочет стать «вместо» Христа. Похожие слова есть и у пророка Иеремии: «Так говорит Господь: кто обречен на смерть, иди на смерть; и кто под меч, — под меч; и кто на голод, — на голод; и кто в плен, — в плен. И пошлю на них четыре рода казней, говорит Господь: меч, чтобы убивать, и псов, чтобы терзать, и птиц небесных и зверей полевых, чтобы пожирать и истреблять» (15:2–3). Beale G.K. The Book of Revelation. Р. 375–377. Rissi M. The Rider on The White Horse… Р. 415–416. Bousset W. Die Offenbarung Johannis. Göttingen, 1906. S. 266; Lohse E. Die Offenbarung des Johannes. Göttingen, 1971. S. 48; Caird G.B. A Commentary on the Revelation. P. 80; Giesen H. Die Offenbarung des Johannes. Regensburg, 1997. S. 176; Osborne. Revelation. Р. 272–274; ср. Aune D.E. Revelation 6–16. Nashville, 1998. P. 394–395; Garrow A. Revelation. L.; N.Y., 1997. Ианнуарий (Ивлиев), архим. Указ. соч. См. также: Osborne. Revelation. Р. 272–273. Caird. A Commentary on the Revelation... Р. 82–83. В переводе еп. Кассиана «желто-зеленый». Feuillet A. Le premier cavalier de l’Apocalypse. S. 235. Allo E.B. Saint Jean l’Apocalypse. Paris, 1921. Р. 96; Feuillet A. Le premier cavalier de l’Apocalypse. S. 230–231. См. разбор этих мнений: Rissi M. The Rider on The White Horse… Р. 408–410. Источник: Андросова В. А. Проблема интерпретации первого всадника Апокалипсиса (Откр. 6:2)//Угрешский сборник. Труды преподавателей Николо-Угрешской православной духовной семинарии. Вып. 14. М.: Николо-Угрешская духовная семинария, 2023. С. 80–103. Комментарии ( 1): Павел К, Кострома 11 апреля 2024г. 11:46 Спасибо за интересную статью ! Апокалипсис не случайно таинственнен . Враги Христовы тоже его читали и читают . Бухарин ,например, пытался выяснить не является ли он сам антихристом . Одним апокалипсис дан для вразумления и спасения , другим для осуждения ,а таковым лучше бы оставаться " слепыми " (не понимающими притчи и апокалипсис) .Господь в Евангелии указывает на сугубое наказание тем , кто все понял и совершил преступление . На мой взгляд , допустима и такая трактовка: враги христианства объединившись , попробуют одолеть Церковь (или те государства ,где почитание Бога разрешено) военным путем .В открытом бою они потерпят полное поражение от победоносного правителя -всадника на белом коне . Далее нечестивые будут действовать исключительно коварством, виртуозным лицемерием ,а узурпировав власть жестоко расправятся с несогласными (рыжий конь). Из-за крайнего богоотступничества человечество постигнет голод и другие бедствия (черный конь). |
| While the content by itself need not indicate common authorship, Rodney Whitacre is correct that it does not challenge it: This fundamental agreement in the form and content of the polemic of the two documents suggests that they are more closely related to one another than has sometimes been allowed. I do not think that the close similarities I have discussed necessarily indicate common authorship. However, if they were not both written by the same person, then the similarities in the polemic that I have noted at least indicate that 1 John is very close indeed to the mind and spirit of the Gospe1. 1037 Some have proposed a large influx of Gentiles between the writing of John and 1 John to account for some differences between the two documents. 1038 Although there were undoubtedly Gentile elements within this community if it was located in Asia Minor (cf. Acts 19), no influx of Gentiles is necessary to account for the differences. The thesis of 1 John s polemic against secessionists is adequate for that. It may also be that 1 John addresses a different group of Johannine churches than the Gospel does; whereas two of the churches in Revelation (Smyrna and Philadelphia) confronted the sort of conflicts presupposed in the Fourth Gospel, others faced problems with false teachers, some of whom may have relativized Christs position to advocate compromise with the imperial cult. Whatever the specific situation, a different Sitz im Leben alone would be sufficient to account for the differences between Gospel and Epistles. In our opinion, the burden of proof remains on those who challenge common authorship, even if more scholars, who often work from minimalist assumptions (i.e., starting from the most skeptical point defensible), hold to different authors than agree with our view here. 2. Gospel versus Revelation Throughout this commentary it is assumed that both Revelation and the Fourth Gospel in their present form issue from the same community. 1039 Many writers accept this common origin, 1040 though it is often argued that the documents emerged from the same community in different stages of its existence. 1041 Barrett, for example, thinks that the Apostle John produced apocalyptic works which one disciple gathered into our current book of Revelation, while other disciples composed the Gospel and Epistles. 1042 The Johannine Paracletés revelation of «things to come» ( John 16:13 ) provides the Johannine community with the sort of expectation in which a book like Revelation could be received. 1043 |
| 89), which today’s researchers identify with the “being of light” described by many people today. There is no reason to doubt that what is described in the Tibetan Book of the Dead is based on some kind of “out-of-body” experience; but we shall see below that the actual after-death state is only one of these experiences, and we must beware of accepting just any “out-of-body” experience as a revelation of what actually happens to the soul after death. The experiences of Western mediums also can be genuine; but they certainly do not transmit actual messages from the dead, as they pretend to do. There is some similarity between the Tibetan Book of the Dead and the much earlier Egyptian Book of the Dead. 18 The latter describes the soul after death as undergoing many transformations and encountering many “gods.” There is no living tradition of interpretation of this book, however, and without this the modern reader can only guess at the meaning of some of its symbolism. According to this book the deceased takes in succession the form of a swallow, a hawk of gold, a serpent with human legs and feet, a crocodile, a heron, a lotus flower, etc., and meets strange “gods” and other-worldly beings (the “Four Holy Apes,” the hippopotamus-goddess, various gods with heads of dogs, jackals, apes, birds, etc.). The elaborate and confused experiences of the “after-death” realm as described in this book are in sharp contrast to the clarity and simplicity of Christian experiences. Although also based, it may well be, on some kind of actual “out-of-body” experiences, this book is as full of illusory visions as the Tibetan Book of the Dead and certainly cannot be taken as an actual description of the state of the soul after death. 2. The Writings of Emanuel Swedenborg Another of the occult texts which contemporary researchers are investigating holds more hope for being understood, for it is from our own modern times, is thoroughly Western in mentality, and purports to be Christian. The writings of the Swedish visionary Emanuel Swedenborg (1688–1722) describe the visions of another world which began to appear to him in mid-life. |
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