51

For (with respect to) actions, the middle way is not refused, just as a légal marriage is not
rejected, being the middle way between virginity and fornication. But in (matters of) faith,
the middle way and the lukewarm is worthless.215

[43] Rev. 3:16b-17 I intend to vomit you out of my mouth. ''For you say, 'I
am rich, I hâve prospered, and I need nothing, ' and you do not know thatyou are misérable
and wretched andpoor and blind and naked.
"Just as lukewarm water causes people who receive it to vomit," he says, "hence I

214
Andrew may hâve Gregory the Theologian's Oration 32 in mind hère, in which Gregory warns against
participation in theological discourse by persons who lack the appropriate éducation and training to engage in
such pursuits. In the same oration, Gregory also argues against extremism in behavior. Précision is required in
theology, but in Christian practice, modération is best. Inaccuracy in doctrinal statements and définitions is the
characteristic of heretics: "And what provoked ail thèse ideas of theirs? A passion that has no logical foundation
and no connection with knowledge and a faith that sails along with no one at the helm." But soon thereafter he
warns: "Unproductive sloth and undisciplined passion are equally useless things" and "Virtue is impaired alike
by too much as well as too little, just as any addition or subtraction from a rule. So let no one be wise beyond
due measure or more exacting than the law requires..." Or. 32.5, 6 and 7, respectively. Gregory ofNazianzus,
Select Orations, trans. Martha Vinson, Fathers of the Church séries, vol. 107 (Washington, DC: Catholic
University of America Press, 2003), 194-95.
215
John Cassian interprets the "lukewarm" people as those who wish to hâve spiritual rewards without
relinquishing the pleasures of this life. After discussing the contrast between the desires of the flesh and the
desires of the spirit, Cassian writes: "Between thèse two desires, then, the free will of the soûl occupies a
somewhat blameworthy middle position and neither delights in the disgrâce of vice nor agrées to the hardships
of virtue. It seeks to refrain from fleshly passions in such a way that it would by no means wish to endure those
necessary sorrows without which the desires of the spirit cannot be laid hold of - hoping to obtain bodily
chastity without disciplining the flesh, to acquire purity of heart without the exertion of vigils, to abound in the
spiritual virtues while enjoying fleshly repose, to possess the grâce of patience without the aggravation of any
contrariness, to practice the humility of Christ without jettisoning worldly honors, to pursue religious simplicity
along with secular ambition, to serve Christ to the accompaniment of human praise and acclamation, to be
strictly truthful without the least offense to anyone. Finally, it prefers to pursue future goods in such a way as
not to lose présent ones. This would never bring us to true perfection but would place us in a very lukewarm
state and make us like those who are rebuked by the Lord's reproach in the Apocalypse." The Conférences
4.11.2-12.3. (John Cassian, The Conférences, trans. Boniface Ramsey, eds. Walter Burghardt, John Dillon and
Dennis D. McManus. Ancient Christian Writers séries, vol. 57 [New York: Paulist Press, 1997], 161-2.) Cassian
believed that monks are especially vulnérable to this condition "because they are, as it were, freed from this
fleshly constraint and consider themselves to stand in no need of either the effort of bodily abstinence or a
contrite heart. Weakened by this sensé of security, they never really struggle to seek for and possess perfection
of heart or even purification from spiritual sins. This condition, which cornes from their fleshly state, becomes
animal, which is certainly a worse situation. For the person who passes from cold to lukewarm is, in the Lord's
words, said to be more détestable." (The Conférences 4.17, ACW 57:166) The same concern, especially for
those in monasteries, was expressed by Caesarius of Arles. "This means that it would hâve been better for you
to hâve remained cold in the world or to be fervent in the monastery." Serm. 235.4. (Caesarius of Arles,
Sermons, (3 vols.) trans. Mary Magdeleine Mueller, eds. Roy J. Deferrari and Bernard Peebles, Fathers of the
Church séries, vols. 31, 47 and 66 [New York: Fathers of the Church, Inc.,1956-73], 66:206-07.) But for
Victorinus, the "lukewarm" individual is the person who is "neither believing nor unbelieving, for they are ail
things to ail men." (Vie. 3.15, ANF 7:347)
 52

too, through a word of my mouth will vomit you like detested food into eternal punishment,
for you mingled the thorns of riches with the seed of the divine word216 in your own poverty
by spiritual ignorance, and the blindness of your intelligible217 eyes and the nakedness of
good deeds."218

Rev. 3:18 I advise you to buyfrom me gold refined by fire, so that you will become
rich, and that you may put on white garments, that the shame ofyour nakedness may not be
revealed, and salve to anointyour eyes, that you may see.
"If you would be rich," he says, "to acquire a burning résolve and a willing heart
take refined gold from me, the Enricher, the instructive Word illumined by the fire of
910

trials, through which you will hâve the inviolable treasure in the heart and be clothed in the
most brilliant garment [44] of virtues through which the nakedness attached to you from sin
990

will be covered." Eye salve (is) also lack of possessions. For if gifts render seeing eyes
blind, then by ail means, a lack of property will open them.
216
An allusion to the parable of the sower. (Matt. 13:7, 22, Mark 4:7, 18, Luke 8:7, 14.) The seed of the word of
God is choked by the thorns of wealth and worldly cares.
217
TCÛV VOTVCCÔV crou cxJiOcifyiGûv, or "your spiritual eyes" or the "eyes of the mind."
218
Cyprian exhorted his readers to do good works, especially almsgiving, by appealing to this passage, among
others. He encouraged them not to hold on to wealth for vain conceits or out of fear of the future. Their money
could not truly offer security ("You keep your money, which, when kept, cannot keep you") and he reminded
them that we can never really possess wealth, since it cannot prevent our death and we cannot take it with us.
Therefore, "you are mistaken, and are deceived, whosoever you are, that think yourself rich in this world. Listen
to the voice of your Lord in the Apocalypse, rebuking men of your stamp with righteous reproaches." On Work
and Alms 13 and 14 respectively. {The Treatises of Cyprian. Treatise VII, On Work and Alms, trans. Ernest
Wallis, The Fathers ofthe Third Century: Hippolytus, Cyprian, Caius, Novatian, Ante-Nicene Fathers séries,
vol. V. eds Alexander Robertson and James Donaldson. [Grand Rapids, MI: Wm B. Eerdmans Publishing Co.,
reprinted 1990], 480.) Gregory the Great interprets the instruction in a more gênerai sensé to refer to virtue:
"He who is elated through pride at his sanctity, déclares himself, as it were, to be rich, but is proved to be poor,
blind and naked. Poor, assuredly, because he has not the riches of virtues; blind, because he sees not the poverty
which he is suffering; naked, because he has lost his first garment, but in a worse way, because he knows not
that he has lost it." Morals 34.3(6), LF 31:622-3.
219
Victorinus interpreted this quite literally, "[I]n whatever manner you can, you should suffer for the Lord's
name tribulations and passions." (Vie. 3.18, ANF 7:347) For Oikoumenios the gold is the gospel promise
(3.3.10) and for Gregory the Great the refined "gold" is wisdom acquired through obédience. "[A]s temporal
goods are purchased with gold, so are eternal blessings with wisdom...for we 'buy ourselves gold' when we pay
obédience first, to get wisdom in exchange, and it is to this very bargain that a certain wise man rightly
stimulâtes in us, in thèse words, 'If thou desires wisdom keep the commandments.' (Eccl. 1:26)" Morals
4.31(61), LF 18:228.
220
For Oikoumenios the eye salve is "cleansing repentance" which makes it possible to see the spiritual light of
the Lord (3.3.12). For Gregory the Great the eye salve is "good works." {Pastoral Care 1.11, ACW 11:42)
221
TOàôropoôÔKTycov, literally "no bribery." Probably an allusion to Exod. 23:8: "And you shall take no bribe,
for a bribe blinds the officiais, and subverts the cause of those who are in the right." See also Deut. 16:19.
 53

Rev. 3:19 If I love someone, I reproach and correct (him); Therefore, be zealous
and repent.
Oh, the philanthropy! How much goodness the reproach holds! 222

Rev. 3:20 Behold, I stand at the door and Iknock; ifone will hear my voice and will
open the door, I will corne in to him and I will dine with him, and he with me.
"My présence is not forced," he says.223 "I knock at the door of the heart and rejoice
with those who open over their salvation. For I consider this as food and supper, being fed
with thèse things with which they feed themselves and (through which) they will escape the

Gregory the Great very effectively ties the reproach to the earlier image of blindness. "But for the most part
not only we never at ail avoid sins that threaten, but we do not even open our eyes to them, when committed.
And the mind of sinners is enveloped in the deeper darkness, in proportion as it does not see the deficiency of
its own blindness. Hence, it is very often brought to pass, by the bountifulness of God's gift, that punishment
follows upon transgression, and stripes unclose the eyes of the transgressor, which self-security was blinding in
the midst of evil ways... and thus to him the very sharpness of the correction becomes the source of light."
Mords 6.23(40), LF 18:342. Caesarius of Arles uses this verse to explain to his congrégation why some people
commit terrible sins, yet seem to suffer no conséquences. "They are not scourged at ail in this world, because
they are reserved for eternal punishment due to the excessive number of their sins. They cannot be punished in
this short time, for they require endless torture.... If he scourges every son he receives, then if he does not
chastise a man he does not accept him." (Serm. 5.3, FC 31:35)
223
Andrew expresses the important theological concept of "synergy" hère. The free co-operation of the human
partner is necessary for a relationship with Christ. The same observation is made by Origen: Christ is both the
guest and the host. Both the person and Christ dine together, but it is the individual who first entertains Him.
The human being must allow God to enter because God, who respects human freedom, does not force himself
on us. "Christ, too, agrées to stand at the door and knock so as to corne in to the one who opens for Him and to
eat with him from what he has. And after that, according to His own power as Son of God, He will share His
own food with the one who first entertained Him." On Prayer 27.11. (Origen: An Exhortation to Martyrdom,
Prayer and Selected Works, trans. Rowan Gréer, Classics of Western Spirituality séries, [New York: Paulist
Press, 1979], 143.)
224
For Andrew the image of eating with the Lord is understood as salvation itself, that one has entered the
Kingdom of heaven. He is undoubtedly infiuenced by the many scriptural références equating the Kingdom
with a banquet. (For example, Matt. 8:11 and 22:2-13, Luke 22:29-30 and Rev. 19:9.) Oikoumenios interprets
this verse much more narrowly and sacramentally. "The supper with the Lord signifies participation in the holy
mysteries." (3.3.14) Caesarius of Arles' observation is more broad: "Every man, beloved brethren, feeds either
Christ or the Devil at the banquet of his heart. If he is willing to observe justice, peace, chastity, mercy and
charity, he doubtless feeds and refreshes Christ within him...Anyone can tell from his actions what kind of a
guest he deserves to receive in his heart. It is certain that you will merit to hâve guests according to the nature of
the feast you prépare." (Serm. 79.1, FC 31:363-4) Origen also allegorizes the référence to "supper" to mean one
capable of advanced spiritual understanding. "I wonder if perhaps Jésus neither eats breakfast with anyone (for
there is no need of an introduction and first doctrines) nor anyone eats breakfast with him, but he who eats with
him eats supper only." Comm. on John 32.18. Origen, Commentary on the Gospel ofJohn, Books 13-32, trans.
Ronald E. Heine, Fathers of the Church séries vol. 89 (Washington, DC: Catholic University of America Press,
1993), 345.
 54

famine of hearing the Divine Word anàXhe\h.Q darkness oferror."

Rev. 3:21 He who conquers, I will grant him to sit with me on my throne, as I myself
hâve conquered and sat with my Father on his throne. He who has an ear, let him hear what
the Spirit says to the churches "
[45] The kingdom and the repose of the future âge are indicated by the throne.
Therefore he says that "those who hâve conquered the enemy will he co-glorified227 with me
and will co-reign."22S The as I myself conquered is said in human terms for the assumption
(of the flesh). For God the Logos did not acquire the kingdom as a reward for virtue, for this
he possesses eternally as part of His essence. For if this were not the case, he would not hâve
been able to share it (the kingdom) with others; but according to the Theologian and Son of
Thunder, he has imparted this to ail the saints from his ovmfullness. Therefore he has
promised to the Holy Apostles that they will sit on twelve thrones tojudge the twelve tribes
of Israël231 of the future. Since he became human for our sake, being God and King before
the âges, he had partaken of everything that is our own except sin,232 and imparted ail that is
his to those victorious [46] over the devil, as much as it was possible for people to receive.
Therefore, having made the cloud a vehicle for the rise heavenward in his ascension,233 he
also says through the Apostle that the saints will be caught up in the clouds to meet him,

225
The double meaning of being "fed" by Christ the Word and hearing the Word in the form of the Scriptures is
intentional. Earlier, commenting on Rev. 1:13, Andrew interpreted the breast of Christ as the Scriptures which
nourish the faithful. (Çhp. 2, Text 20, Comm. 24, fn 99.)
226
An allusion to Amos 8:9-11, in which the Lord threatens that he will send darkness and a famine, not of
bread but of the word of the Lord. There is no référence to famine in the Révélation text, but famine is not far
from Andrew's mind. (See Comm. 35, fn 148.)
227
An allusion to Rom. 8:17.
228
An allusion to 2 Tim. 2:12.
229
See Mark 3:17 for this nickname that Jésus gave to John and his brother James.
230
Allusion to John 1:16, "From his fullness we hâve ail received grâce upon grâce."
231
Matt. 19:28, Luke 22:30.
232
Heb. 4:15.
233
Acts 1:9.

lThess.4:17.
 55

and he will come (as) a judge, as creator and master of création, handing over to the saints to
judge those who opposed the truly divine and blessed slavery, as the Apostle says, Do you
not know that we will judge angels?235 that is, the rulers ofdarkness.236 Since we hâve such
a philanthropist-Judge, let us hurry to gain his favor, fulfilling endlessly Solomon's saying at
ail times my garments hâve been white,237 not being stained by evil deeds. For this way,
having decorated our beloved soûls as for a wedding,238 we will présent them to the king for
a union and we will gain the eternal blessings in Him, Christ our God, the Supplier of thèse
(blessings), to whom is due glory, honor and worship with the Father, together with the [all]-
Holy Spirit, unto the âges of âges. Amen.

SECTION 4, CHAPTER 10
About the Door That Will be Seen in Heaven
and the Twenty Four Elders and What Follows Thèse Things

Rev. 4:1 After thèse Isaw, andbehold, an open door in heaven! And the first voice,
which I heard was like a trumpet [47] speaking to me, saying, "Come up hère, and I will
show you the things which must happen after thèse. "
The removal of the door of the secret mysteries of the spirit means the déclaration,
and the trumpet (means) the great voice of the one revealing, and the come up hère (means)

235
1 Cor. 6:3.
236
Eph. 6:12.
237
Eccl. 9:8.
238
An allusion to Matt. 22:11-12, the parable of the wedding feast. A guest who was not appropriately attired in
a wedding garment was cast out of the wedding feast, which is a symbol of the kingdom of heaven.
239
Andrew interprets the open door and the entrance into heaven entirely allegorically. Oikoumenios, on the
other hand, appears to understand the expérience of John somewhat literally, even though he recognizes that it
is a spiritual expérience. Oikoumenios explains that there is no actual "door" in heaven, but in some manner
something was "opened" and sights were actually "shown" to John. "...[T]his is how it was shown to the
Evangelist so that he might see the things above the heavens. For when any door is opened, the things inside are
necessarily observed." (3.5.1, Suggit 53) Oikoumenios also believes that John was somehow transported to
heaven, although the expérience was "neither bodily nor perceptible." (3.5.3, Suggit 53) Ambrose agrées with
Andrew and understands the open door to symbolize the révélation of mysteries which John received because of
his persistent prayer, as did Paul (2 Cor. 12:2). By word association, (the word "door"), Ambrose connects the
door in Rev. 4 to the parable persistence in prayer in Luke 1 l:5ff, in which a man knocks on his friend's door at
midnight to ask for bread and will not be dissuaded until he receives it. Then, through the word "knock",
Ambrose links the concept to the statement "knock and the door will be opened to you." (Luke 11:9) He