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pone

HOMILIES on the
BOOK ofthe REVELATION
Volume One

By ARCHIMANDRITE ATHANASIOS MITILINAIOS

Translation, Foreward and Notes by

Constantine Zalalas
 “we need to begin our study, our reading, with prayer.
St. Isaac the Syrian says, ‘Do not try to come in touch with the mysteries of God and
the word of God without prayer. So, do not open Holy Scripture; do not start reading
without prayer, without asking God for His help. While praying say, ‘Lord, allow me
to sense; let me feel the power of Your words, the power that exists in Your words.’ You
must consider prayer as the key for your understanding of the deeper meaning of the
Scriptures.” (Chapter two)

+Geronda Athanasios
 Homilies on the
Book of the Revelation

By Archimandrite Athanasios Mitilinaios

Translated by
Constantine Zalalas

Edited by
Eleftheria Kaimakliotis

Assistant Editor
Marie Eliades

Cover/Book Design
Demitrios Handelih

St. Nicodemos Publications

Bethlehem, PA 2009
© Copyright 2009
Constantine Zalalas and St. Nicodemos Publications
1433 West Union Blvd
Bethlehem, PA, 18018-3420 USA

ISBN 978-0-976218-31-9

All rights reserved. No part of this book may be reproduced,

stored in a retrieval system, or transmitted in any format or by
an means, electronic, mechanical, photocopying, recording, or
otherwise without the permission of the publisher.
Table of Contents

13 Foreward by Constantine Zalalas

19 Introduction

31 Chapter 1. Revelation 1:1

Analysis of the Terms: revelation — must — soon

43 Chapter 2. Revelation 1: 1-4

The Beatitude of the Readers, Listeners, and Keepers of the Divine
Word — Greeting to the Seven Churches

55 Chapter 3. Revelation 1: 4-6

The One Who is and Who was — Grace and Peace from
the Holy Triune God

65 Chapter 4. Revelation 1: 4-7

The Three Offices of Christ and the Faithful:
Prophetic, Priestly and Royal

77 Chapter 5. Revelation 1: 7-9

The Vision of Daniel and Zachariah — I am the Alpha and the Omega
— Sharing in the Suffering and Gospel of the Cross

89 Chapter 6. Revelation 1: 9-11

The Patience and the Kingdom — About the Day of the Lord (Sunday)

101 Chapter 7. Revelation 1: 11-19

The Vision of the Seven Golden Lampstands - the Seven Stars
and the One Walking Among the Lampstands
113 Chapter 8. Revelation 1:20- 22
The Lampstands and the Seven Stars

127 Chapter 9. Revelation 2: 4-7

The First Love — the Threat of Falling — the Fight Against
Nicolaitanism

141 Chapter 10. Revelation 2: 7-9

Promises to the Angel of Ephesus — the Epistle to the Angel of Smyrna
— the Tribulation and Poverty of the Angel of Smyrna

155 Chapter 11. Revelation 2: 9-12

The Synagogue of Satan — the Persecution of the Church of Smyrna —
Promises to Her — Introduction to the Letter to the Bishop of Pergamos

167 Chapter 12. Revelation 2:12-18

To the Church of Smyrna — Pergamos
— Idolatry and Its Relationship to Satan

179 Chapter 13. Revelation 2:13-15

Balamatism — As An Ongoing Method of Corruption
of the Church and the People of God

193 Chapter 14. Revelation 2:17-20

Promises to the Victor in the Content of Pergamos
— Epistle to Thyatira — Praise — Criticism for the Woman Jezebel

207 Chapter 15. Revelation 2:21-24

Jezebel - The Self-Proclaimed Ilumined and Their Delusion

223 Chapter 16. Revelation 2: 24

Freemasonry — The Depths of Satan

237 Chapter 17. Revelation 2:24-25

Salvation Belongs to the Remnant of the Faithful —
What is Meant by Paradosis of the Church

251 Chapter 18. Revelation 2:26-29 & 3:1-2

The Fifth Epistle to the Bishop of Sardis — Introduction —
Superficial Piety - The Need for Vigilance
265 Chapter 19. Revelation 3:2-6
The Fifth Epistle to Sardis — The Meaning of Complete Works —
The Power of Memory in Salvation — Virginity — Promises

279 Chapter 20. Revelation 3:7-8

The Sixth Epistle to the Bishop of Philadelphia —
Introduction — About Missions

293 Chapter 21. Revelation 3:9-13

The Reward of Missionary Work — The Sixth Epistle to the
Bishop of the Church of Philadelphia

307 Chapter 22. Revelation 3:14-22

The Seventh Epistle to the Bishop of Laodicea
 FOREWORD

he blessed Elder Athanasios Mitilinaios was born in 1927 in Kifisia, a suburb

of Athens, Greece. His devout parents operated a restaurant there, where he
was employed during the years of his youth. He was drawn to a life of deep
piety even before his adolescent years by the holiness and compunctionate
liturgies of his childhood spiritual father and confessor, priest-monk Athanasios
Hamakiotis. After he completed the requirements for two radio-electronics technical
schools in Athens, he received a signal from above, the call for the holy priesthood. He
obeyed and was assigned as an arch-hierarchal advisor to the Metropolis of Larisa.
His first love, however, was the sowing of the divine word. He established catechetical
classes for all age groups in the cities and in the country, in churches and in army barracks.
For ten years, he cultivated the entire county of Larisa, planting and weeding, confessing,
praying, licurgizing, nourishing and serving the people of God. In November 1970, he
gave into the holy desire of his closest disciples to become their Geronda [elder] and re-
establish the abandoned holy monastery of Komnineiou in Stomion, a village thirty miles
east of Larisa, overlooking the Aegean coastline. However, even after his enthronement
as an Elder, he did not abandon his flock in Larisa, but continued to teach five classes on
Sunday afternoons and Mondays. This rigorous schedule, along with sleepless nights for
over forty years, undermined the bodily health of the Elder.
His gift of preaching was such that scores of people, professionals, intellectuals, and
otherwise, would drive from Athens and Thessaloniki to enjoy his atholon pnevmatikon
gala, that is, to be nourished by his pure spiritual milk (Peter 1:3). Dozens of tape
recorders and video cameras recorded over 5,000 homilies, imbued with the Elder's
patristic, ecclesiastical, spiritual, and Orthodox phronema (mindset) given to hundreds of
gathered faithful. Yet, this is only a fraction of his work since most of the Elder’s homilies
were never recorded. His recorded homilies were aired, and continue to be aired, by
several radio stations. Many monks of Mount Athos were elated by the Elder’s great gift.
The Hagiorite intellectual monk, publisher, and writer Theoklitos Dionysiatis said of
Elder Athanasios, “In our days, God has given us a man with the gift of the interpretation
of the Holy Scriptures.”
I met the Elder in late September 1988, on the feast day of St. John the Theologian,
while attending a night vigil service at his monastery. A year prior, I had been truly
enchanted by the holy spiritual wisdom of his homilies, although my Greek was quite
poor at the time. I had immigrated to the United States in 1970 at the age of fourteen,
having brought with me a naive faith, a taken-for-granted faith based on an upbringing
within the insulated confines of Eastern Orthodoxy, on the island of Cos.
14 Homilies on the Book of the Revelation

The multicultural climate of America and its secular lifestyle took precedence over
any concern for my salvation — something for which I had always wished since the years
of my childhood. I used to think, “I am still young. I can always repent when I get older.”
Strangely enough, this call for repentance came much earlier than the time I had thought
through the guidance of Father Nicholas Kossis, whom I met quite miraculously. Fr.
Kossis became my early mentor; and a year later, we planned our first pilgrimage to Mt.
Athos, Mitilini, and to see Fr. Athanasios Mitilinaios, whose talks as of the spring of
1987 were my daily diet. The three-day stay at the Elder’s monastery left an indelible
impression on us, and the Elder became our spiritual advisor for the years to come.
In fact, the impression was so overwhelming that I could not help but share, in
the English language, the wealth of the Elder’s Orthodox Christian knowledge with
relatives, friends and in catechetical classes. I was asked by a number of close friends to
translate some of this wealth for our Anglophone Orthodox; and with the blessing of
the Elder, dozens of these talks were translated and adapted into the English language.
Quite effortlessly, the milk of the word (Peter 3:1) of the Elder began to flow and
nourish great numbers of people in the English speaking countries of the United States,
Canada, and Australia. Among those were also non-Orthodox inquirers, who found the
Elder's message intriguing and refreshing, including many pastors and ministers of non-
Orthodox congregations.
In the early nineties, the prophetic book of the Revelation of St. John was the daily
special on the menu of the mega-televangelist stations. It dawned on me that many of our
Orthodox Christians were satisfying their futuristic metaphysical quests, and sometimes
an unhealthy curiosity, by conveniently tuning into these channels. At that time, I was
listening to some homilies on this topic by Father Athanasios. He had completed a one
hundred hour course on an in-depth study of the book of the Revelation, which took
place from September 1980 until April 1984. Sensing the need to share the much-needed
Orthodox Christian perspective of this most mysterious book, for about six months I
thoroughly studied his homilies and proceeded to selectively translate and adapt a few
lectures, mainly to provide the Orthodox position on such themes as: the rapture, the
Second Coming, the millennium, and the Orthodox understanding of the Antichrist.
I was especially drawn to the deep spiritual content and the Christology of the seven
churches of Asia Minor (Rev. 2-3:19).
I found the Elder's work on the Apocalypse extremely significant for the following
reasons. First, he always supports his exegesis on the most accredited Church Fathers,
such as St. Andrew of Caesarea, Arethas of Caesarea and other ecclesiastical writers
who have analyzed certain pericopes of the book of the Revelation. Second, his work is
characterized by clarity and simplicity because of the employment of expert analytical
exegesis, mobilizing the Elder’s wide range of knowledge of both the Old and New
‘Testaments, to interpret Scripture with Scripture. Third, the Elder does not succumb to
the temptation of becoming a present day prophet by using the procrustean bed method
of prophecy, tailoring the pulling and stretching that seem to abound in most non-
Orthodox and not a few of the contemporary Orthodox commentators, who overlook
 Archimandrite Athanasios Mitilinaios 15

the advice of St. Irenaeus: “It is safer and less dangerous to await the fulfillment of the
prophecy than to conjecture and to presage”! (Against Heresies, V5 30.2).
During Pentecost of 1997, in a conversation with the Elder, I conveyed to him that
the content of the analysis of the seven churches in Asia Minor was very edifying and
that I would like to translate some of those homilies. The Elder, with his ever so-gentle
manner, posed the question: “Couldn’t you start from the beginning of the book?” Elder,
it would take me ten years to translate one hundred homilies! Without any hesitation,
the Elder replied, “What if it takes you ten years!”
Ten years have passed and one third of the work still awaits completion. ‘The Elder
slept in the Lord on May 23, 2006. My last meeting with him was on May 22, 2005. At
the end of this meeting, I presented him with eighteen MP3 discs containing all of the
translated work digitized by the efforts of our Romanian team headed by Adrian Toma
of Seattle. He held them, looked at them, and with a child-like simplicity asked, “What
are these things?” Father Polycarpos answered: “Elder, your talks are now international
and they will soon be on the internet!” In a very emotional state, he glorified God and
said, “My children, I assure you that I never expected any of these homilies to make it out
of Larisa! I glorify God for everything!” I am immensely indebted to Elder Athanasios
for those twenty years and for his genuine love and spiritual guidance. He is resting now,
but his homilies are still the daily diet for thousands of people worldwide, especially in
the Greek language.
At this point, I cannot overemphasize the fact that without the voluntary effort
and sacrifice of dozens of people over the years, the circulation of these homilies would
have been impossible. About five years ago, a young teenage girl took it upon herself
to transcribe one of our homilies to pass on in text format. This gave us the impetus to
move forward and to have the rest of the homilies transcribed by a number of volunteers
nationwide, coordinated by the indefatigable efforts of Marie Eliades, the mother of the
girl, a much older teenager now. A number of assistant editors have provided continuous
support to adapt the spoken word into written text, without losing the homiletic
character of the Elder’s work, a very difficult task indeed, made possible by the astute
general editing of Eleftheria Kaimakliotis, a New York native now living in Cyprus. My
thanks go to all of the above individuals and we pray that God blesses them abundantly
and continues to protect us as we proceed with the publication of these four volumes on
the book of the Revelation.
On a final note, we need to mention that these homilies were never intended to be
an epistemological exegesis of the content of the book of the Revelation. Footnotes were
added however to assist the reader with some pertinent information and reference to the
bibliography used. We considered it very important to preserve the homiletic and pastoral
character of the Elder’s work, which should be read carefully, repeatedly, and prayerfully!

Irenaeus, Against Heresies V5 30.2: Ασφαλέστερον και ακινδυνότερον το περιμένειν την ἐκβασιν
τῆς προφητείας ἢ το καταστοχάζεσται και ἀαπομαντεύεσθαι.
? Since then there has been a continued increase of the number of websites offering the Elder’s
work in several different languages.
16 Homilies on the Book of the Revelation

A misunderstanding and or misinterpretation of the content can easily occur to anyone

who approaches the holy ground of God’s revelation without first removing their sandals
(Ex. 3:5). Finally, we need to thank the Elder’s successor Archimandrite Polycarpos for
his encouragement and blessing to proceed with the publication of this work.

Constantine Zalalas
July 2009
 INTRODUCTION
to THE APOCALYPSE

+Father Athanasios Mitilinaios

October 12, 1980

y the grace of our Triune God, we have made it once again to the month of
October, the month when most of us get busy. We prepare for winter and our
farmers prepare the fields to plant. As our farmers go out to their fields to plant
their wheat, in the same manner it is necessary for the word of God to come
forth and be planted. According to the Gospel of St. Luke, 4 sower went out to sow his seed
(Luke 8:5-15 RSV). The word of God comes forth not to till or cultivate, but to sow. The
preparation of the field is the responsibility of man. Now if we come to hear the word of
God, how we hear it, perceive it, and how it affects our personal life, is something totally
dependent on us. However, the Sower comes and sows constantly. This is the exodus of
God, which is an exodus of God’s love towards His creation. God wanted to walk with
His people. He did so through His incarnation, and He continues to come to sow the
word of His divine truth. However, as I told you, how we hear the word of God depends
on us. During this series of homilies, we will come to hear the word of God.
The word of God at times falls on trampled and hard ground, unbroken and untilled.
For this reason it leaves the ground of the heart indifferent. One comes and hears the
word of God but he is not moved at all. The word of God also falls on fickle hearts, those
that become easily enthused. They feel inner joy for the word of God, but when they step
out the door, they forget everything. Other seeds fall on hearts that promise a lot, who
map out a beautiful spiritual life, but one thousand and one concerns of this life come
and choke the seedlings of God and in the end these hearts remain fruitless! We pray that
no one belongs to the above categories.
No, my beloved, the word of God must fall on good and fertile soil so that it can bear
fruit, the fruit of holiness. However, these hearts must accept the word of God with fear
and humility, and in doing so they will produce thirty-fold, sixty-fold and one hundred-
fold (cf. Matt.13: 8-23; Mark 4:8-20). Once again, I hope and pray that there is not one
single heart from the first three fruitless categories, but that all hearts prove to be of good
earth. My prayer is that the word of God that falls on our hearts produces great fruit.
This year, the grace of God offers us the great opportunity to sow His word from the
book of the Revelation. It is the last book of the New Testament; it forms the conclusion
of all of the Holy Scriptures and it corresponds considerably to the first book, the book
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