Alcuin
of York: Commentary on Revelation: Preface
According to blessed Bede,1 the
Apocalypse consists of seven sections. In the first, after a salutation, the
author mentions the sufferings and glories of the Lord in order to encourage
the weak; then, after mentioning the things that have been done and must be
done in the seven churches, he describes the fights and victories of the
universal Church. In the second, he sees four beasts, twenty-four ancients, the
Lamb standing, and a book sealed with seven seals; he also recounts fights and
triumphs of the Church. In the third, under the appearance of seven angels
sounding trumpets, he describes various events in the Church. In the fourth,
under the symbol of a woman and a dragon, he recounts the fights and victories
of the Church, and here he relates the things said and done by the seven
angels, although not in the same way as previously. In the fifth, he strikes
the earth with seven plagues through the seven angels. In the sixth, he
recounts the damnation of the harlot. In the seventh, he says that the wife of
the Lamb comes down adorned from heaven. About the seven rules of Tychonius,
the first of which is concerning the Lord and his body, the second is
concerning the true and simulated body of the Lord, the third is concerning the
promises and the law, the fourth is concerning species and genus, the fifth is
concerning times, the sixth is recapitulation, the seventh is concerning the
Devil and his body, these seven rules are found not only in the Apocalypse but
also in other books, though especially in the prophetic ones.
The first one to comment on the
Apocalypse was martyr Victorinus. Following him, blessed Jerome, removing some
things the former had interpreted literally and adding a few things of his own,
composed one book on it, promising that working on the Apocalypse would be his
priority if he lived long enough; but it is uncertain whether that work was
completed. The Donatist Tychonius also published a manifold exposition on it,
but he mingled it with the poison of perfidy. After him, Primasius, bishop of
the African church, a man in all respects Catholic and learned in the divine
Scriptures, explained it in five books, in which, as he himself affirms, he did
not so much write his own ideas as those of others, selecting what the same
Tychonius had interpreted correctly, but also adding a few chapters exposed by
blessed Augustine. Although he explained the Apocalypse more fully than others
did, he nonetheless composed his work in a very elevated language. Then, a few
chapters (few in number, but treated in a most exquisite manner) were explained
by Saint Gregory throughout his various works. Lastly, the blessed priest
Ambrose Autpert very beautifully analyzed some of these writings, adding
however many things of his own.
The
Venerable Bede: On Revelation: Chapter 1
The
revelation of Jesus Christ. The progress with which the Church that had
been founded by the Apostles was to be extended, or the end with which it was
to be perfected, had need to be revealed, in order to strengthen the preachers
of the faith against the opposition of the world. And John, in his own manner,
refers the glory of the Son to the Father, and testifies that Jesus Christ has
received from God.
shortly. That
is, which are to happen to the Church in the present time.
signified. He
wrapped up this revelation in mystical words, that it might not be manifested
to all, and become lightly esteemed.
angel. For an
angel appeared to John in the form of Christ, as will be seen more clearly in
that which follows.
John. That
through John He might lay open to all His servants the things which he, by the
privilege of a peculiar chastity, obtained above all others to behold.
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testimony. That
thou mayest not doubt of the person of John, he is the same who gave testimony
to the eternal Word of God incarnate, according as he saw, saying, "Whose
glory we saw, the glory as of the only-begotten of the Father."
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Blessed. Teachers
and hearers are therefore blessed, because they who keep the Word of God find
that a short time of labor is followed by everlasting joys.
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seven. By
these seven churches he writes to every church, for universality is wont to be
denoted by the number seven, in that all the time of this age is evolved from
seven days.
Grace. Grace he
desires for us, and peace from God, the eternal Father, and from the sevenfold
Spirit, and from Jesus Christ, Who gave testimony to the Father in His Incarnation.
He names the Son in the third place, as he was to speak further of Him. He
names Him also the last in order, as He is the first and the last; for He had
already named Him in the Father by saying, "Who was to come."
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the
first-begotten. This is the same that the Apostle says, "We
have seen Jesus Christ for the suffering of death crowned with glory and honor."
And in another place, in setting forth the reproach of the cross, he added,
"Wherefore also God highly exalted Him, and gave Him the Name which is
above every name."
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priests. Because
the King of kings and heavenly Priest united us unto His own body by offering
Himself for us, there is not one of the saints who has not spiritually the
office of priesthood, in that he is a member of the eternal Priest.
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cometh. He Who
was concealed, when at the first He came to be judged, will be manifested at
the time when He shall come to judge. He mentions this, that the Church which
is now oppressed by enemies, but is then to reign with Christ, may be
strengthened for the endurance of sufferings.
pierced. When
they see Him as a Judge with power, in the same form in which they pierced Him
as the least of all, they will mourn for themselves with a repentance that is
too late.
Amen. By
interposing an Amen, he confirms that without doubt that will happen, which, by
the revelation of God, he knows most surely is to come to pass.
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and . He is the beginning Whom no one
precedes, the end Whom no one succeeds in His kingdom.
Who
is.
He had said this same thing of the Father, for God the Father came, as He also
is to come, in the Son.
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I
John. He indicates the person, the place, and the reason of the
vision; and he also testifies that he saw this in the spirit, lest he should be
supposed to have been deluded by fleshly apparition.
Patmos. It is a
well-known story that John was banished to this island by the Emperor Domitian
for the Gospel's sake, and it was fitly given him to penetrate the secrets of
heaven, at a time when it was denied him to go beyond a certain spot on earth.
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the
Lord's day. He indicates also a fit time for a spiritual
vision, for Scripture is wont to express the reason of things in terms, as,
frequently, of the place, or the body, or the air, and in like manner, the time. The Angels, namely, visit Abraham
at noon, Sodom in the evening; Adam after midday was afraid at the voice of the
Lord, walking up and down; and Solomon received at night the wisdom which it
was not to be his to retain.
heard. He is
first admonished by a voice, that he may direct his attention to the vision.
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seven
churches. The Church of Christ was not at the time in these places
alone, but all fulness is comprised in the number seven. Asia, which is
interpreted elevation, denotes the proud exaltation of the world in which the
Church is sojourning, and, as is the method of the divine mystery, the genus is
contained in the species. For the Apostle Paul also writes to seven churches,
but not to the same as St. John. And although these seven churches are a
sevenfold figure of the whole Church, still the things which he blames, or
praises, came to pass in them one by one.
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turned. Here the
figure of the Church is beautifully represented, as holding forth the light of
divine love in the brightness of a chaste breast, according to that which the
Lord saith, "Let your loins be girt, and your lamps burning." And he
denotes its perfection within and without by the two parts of the number seven;
and the individual members of it, consisting of the four qualities of the body,
"love the Lord their God with all their heart, with all their soul, and
with all their strength."
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