Guiding to a Blessed End: Andrew of Caesarea and His Apocalypse Commentary in the Ancient Church
Eugenia Scarvelis Constantinou
https://books.google.com/books?id=mM7aUdl9WB4C&pg=PA184
https://dokumen.pub/guiding-to-a-bl...ary-in-the-ancient-church-978-0813221144.html
See above
More on Sinaiticus P47 etc see
Greek manuscripts of Revelation
ANDREW OF CAESAREA AND THE APOCALYPSE
IN THE ANCIENT CHURCH OF THE EAST:
Studies and Translation
p. 27-28
Another significant clue that Oikoumenios was Monophysite can be found in his
pointed assertion that the hymn of the seraphim was sung to Christ, a reference to the
Trisagion Hymn which had become a focal point for dogmatic debates between
Monophysitcs and Chalcedonians.92
92
2.13.1. On the use of the Trisagion hymn during this controversy, see Meyendorff Impérial Unity, 200 and
224, Meyendorff, Byzantine Theology 36-38, and Pelikan, The Spirit ofEastem Christendom, 59-60. Castagno
does not notice this détail. She focuses on the similarity of terms used by Monophysites and neo-Chalcedonians,
and Oikoumenios' lack of animosity toward the Empire to conclude that he was not Monophysite. "
Commenti," 323-4.
p. 147
But Andrew does
not use the commentary as an opportunity to attack pagans or heretics. The only hint of any
use of the commentary other than as a purely pastoral message directed at the flock might be
found in one instance in which Andrew is promoting doctrinal orthodoxy, probably in
response to Oikoumenios, a Monophysite.588
588
In response to Oikoumenios' comment that the Trisagion hymn, ("Holy God, Holy Mighty, Holy Immortal,
hâve mercy on us") refers to Christ, Andrew explained how it refers to ail three members of the Trinity. See
below, chapter 5.6.6, page 183.
p. 150
Holy God, Holy Mighty, Holy Immortal, hâve mercy on us.
FIRST EXPANSION
To affirm the real union of the divinity and humanity in Christ, the Monophysites
stressed that the Logos suffered in the flesh ("theopaschism") and Severus of Antioch
inserted a phrase into the Trisagion Hymn which altered it to apply to Christ alone: "Holy
God, Holy Mighty, Holy Immortal, who was crucified for us, hâve mercy on us."
p. 184
While commenting on Rev. 3:7, ("And to the
angel of the church in Philadelphia write: "Thèse things says the Holy One, the True One"),
Oikoumenios cannot pass up the description of Christ as the "Holy One" without supporting
the Monophysite position on the Trisagion Hymn: "The holy one is the Son of God, so also
he receives witness from the Seraphim, who combine the three acclamations of holy in the
onelordship..."765
p. 194
Having proven that the "One who is, was and is to corne" is the
Father in Rev. 1:4, and that the Trisagion hymn refers to the Trinity, he states (We say) thèse
things to show that our own understanding does not contradict the patristic voices. L
p. 195
- 1 9 5 -
Chapter 6
Andrew's Theology
6.1 Doctrine
By ail indications Andrew was Chalcedonian orthodox in doctrine, and not a
Monophysite. Both Andrew and Oikoumenios sprinkle their commentaries with occasional
n i A
hints of their particular theological positions. In two places Oikoumenios makes rather
lengthy Christological statements which clearly indicate that he is Monophysite,8" but they
hâve the character of extraneous creedal proclamations rather than theological comments
prompted by his exegesis. Andrew does not engage in a doctrinal duel to directly réfute
Oikoumenios theologically, with the exception of his comments on the Trisagion hymn,
which had become a symbol of the disagreement between Chalcedonians and Monophysites.
The words of the ancient and well-known hymn are: "Holy God, Holy Mighty, Holy
Immortal, hâve mercy on us." Monophysites inserted the phrase "who was crucified for us"
to emphasize that the Logos, which they insisted was "one nature after the union," had
suffered in the flesh
The hymn had been primarily regarded as Trinitarian in Chalcedonian circles. Even
though the exact words of the Trisagion are not found in Rev. 4:8, the Fathers considered it
located there, as well as in Isaiah 6:3, in the hymn of the angels “Holy, holy, holy is the Lord
Almighty.” Andrew expends much effort justifying the Chalcedonian view that the Trisagion
hymn is properly said of all three members of the T rinity by finding scriptural links between
each person of the Trinity and the Trisagion hymn through word association.812 What is
noteworthy is that he does not wait until Revelation chapter 4 to make these observations, but
includes this discussion as part of his exegesis of the phrase “the one who is, was and is to
come.” (Rev. 1:4) He concludes his excursus with the comment: (We say) these things to
show that our own understanding does not contradict the patristic voices.*13 When he arrives
p. 19
p. 20
p. 64
====================
582 He does refer to the Persians as "barbarians," however this was not a péjorative term in the Greek language,
but was the generic term to refer to anyone who did not know Greek. It came to be identified with people who
were not cultured because the Greeks closely identified the Greek language with culture. The Greek use of the
term "barbarians" is comparable to the catch-ail term "gentiles" or "the nations" which biblical authors used to
refer to ail those who were not Jewish.
