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NEO-Historicism – End Times Eschatology From An Eastern Orthodox Christian Historicist Perspective

NEO-Historicism – End Times Eschatology From An Eastern Orthodox Christian Historicist Perspective

“(…) in a time of times and a half of a time, when the dispersion hath been consummated, all these things shall become known.” – Daniel 12:8 (Theodotion)

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  • Mission Statement
  • What is Neo Historicsm?
  • Post-Byzantine Historicist Exegesis
    • Greek Orthodox Historicist Revelation Commentaries: The Post-Byzantine Exegetical Movement (1453 to 1922 AD)
    • Saint Neophytos the Recluse (1134-1214)
      • Saint Neophytos the Recluse and the Development of Byzantine Historicist Apocalyptic Thought after 1204
      • Saint Neophytos the Recluse of Cyprus and his Byzantine-era ‘Historicist’ Commentary on Revelation (1200s)
    • George Kalyvas (1522)
    • Maximos the Peloponnesian (1570-1650)
      • Maximos the Peloponnesian: Life, Apocalypse Commentary, and the Foundations of Greek Historicist Exegesis (1610)
    • Christophoros Angelos (1575-1638)
      • Christophoros Angelos (1624): Persecuted Hieromonk and the Birth of Greek Historicism
      • Christophoros Angelos -“Treatise on the Apostasy from the Church, the Antichrist, and the Numbers of Daniel and Revelation”(1624)
    • Zacharias Gerganos (1570-1631)
      • Zacharias Gerganos: A Bridge Figure in Greek Orthodox Historicism (1621 AD)
    • Mitrofanis Kritopoulos (1627)
    • Georgios Koressios (1570-1659)
      • Georgios Koressios of Chios and the Architecture of Post-Byzantine Apocalypse Exegesis
      • Georgios Koressios, Exegesis of the Apocalypse of John (1640)
    • Paissios Ligardis (1655)
    • Saint Anastasios Gordios (1654-1729)
      • Saint Anastasios Gordios and the Formation of the Orthodox Historicist Eschtalogical Tradition
      • Today (June 7) We Remember Saint Anastasios Gordios – A Great Father of Eastern Orthodox Historicist Eschatology (1718)
    • Nektarios Terpos (1732)
      • Nektarios Terpos – Forerunner of the Neo-Hellenic Movement of Modern Greece
    • Eustratios Argentis (early 1700s, died 1750).
    • Pantazes of Larissa (d. July 22, 1795)
      • Pantazès of Larissa (18th c.) and the Development of Greek Orthodox Historicist Eschatology
    • Metropolitan John Lindios of Myra (1791)
      • Metropolitan John Lindios of Myra – “Interpretation of the Apocalypse” (1791 AD)
      • Metropolitan John of Myra and the Mystical Foundations of Eastern Orthodox Historicism
    • Theodoret of Ioannina (1740–1823)
      • Theodoret of Ioannina: Apocalypse, Empire, and Orthodox History
      • Theodoret of Ioannina and the Orthodox Reconstruction of Sacred History (1817): A Non-Augustinian Eschatology
      • The Liberation of the Greeks in the Interpretative Work of Theodoret of Ioannina (c. 1740-1823)
    • Cyril Lavriotis (1742-1829)
      • Kyrillos Lavriotis of Patras – “Exegesis on the Apocalypse” (1817)
    • Patriarch Anthimos of Jerusalem (1717-1808)
      • Patriarch Anthimos of Jerusalem and His Commentary on the Apocalypse (1795)
    • Apostolos Makrakis (1831-1905)
    • Nikolaos Damalas (1842-1892)
    • Neilos Sotiropoulos (1973)
  • Western Historicist Digitized Books (PDFs)
    • Western Historicism Overview/Resources
    • 1260-Year Tribulation Resources (PDFs)
    • 2520 – “Seven Times” Resources (PDFs)
  • Eastern Historicist Timeline of the Church in the Apocalypse
  • Eastern Historicism Graphics and Charts
  • Hellenism and the Unfinished Revolution
  • Neohistoricist Books on Amazon & Other Stores
    • Apostolos Makrakis Historicist Commentary On Revelation
  • Contact

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Greek Orthodox Historicism: A Patristic, Ecclesial, and Historical Interpretation of the Apocalypse From Byzantium to the Modern Era

“But thou, O Daniel, shut up the words, and seal the book, until the time of the consummation, until many shall have been taught and knowledge shall have been multiplied.“ – Daniel 12:4 (Theodotion-Greek) Neo-Historicism (also referred to as Eastern Historicism, Greek Orthodox Historicism, or Eccelsia Historicism) is a patristically grounded, ecclesial,…Continue reading “Greek Orthodox Historicism: A Patristic, Ecclesial, and Historical Interpretation of the Apocalypse From Byzantium to the Modern Era”

18Jan 202618 Jan 2026
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Babylon and the Captive Queen: Constantinople, the Prophets, and Revelation in Theodoret of Ioannina

By: Jonathan Photius, The NEO-Historicism Research Project I. Introduction: Why “Babylon” Cannot Be Reduced to Rome Alone Within Christian interpretation…

15Jan 202617 Jan 2026
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The πλατεῖα of the Great City: Revelation 11, Conciliar Witness, and the Crucifixion of Wisdom in Constantinople

By Jonathan Photius – The NEO-Historicism Research Project Introduction: Revelation 11 as Ecclesial History Revelation 11 is not an isolated…

14Jan 202615 Jan 2026
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Apostolos Makrakis and the Unfinished Revolution

Orthodox Historicism, the Two Beasts, and the Eschatological Meaning of 1821 By Jonathan Photius – The NEO-Historicism Research Project I.…

Book of Daniel…

Neilos Sotiropoulos and Twentieth-Century Orthodox Historicism

13 Jan 202618 Jan 2026
Neilos Sotiropoulos (†1999) represents one of the last major Greek Orthodox historicist interpreters of prophecy in the twentieth century, standing consciously within the lineage of Byzantine and post-Byzantine apocalyptic exegesis.…
Byzantine Apocalyptic Tradition…

Cyril Lavriotis of Patras and the Emergence of Greek Orthodox Historicist Exegesis of the Apocalypse

12 Jan 202615 Jan 2026
By: Jonathan Photius, The NEO-Historicism Research Project Abstract Cyril (Kyrillos) Lavriotis of Patras (1742-1829) occupies a distinctive yet understudied position within the post-Byzantine Greek Orthodox tradition of apocalyptic exegesis. His…
Book of Revelation…

Why Chiliasm Declined: What the Ecumenical Councils Actually Condemned—and What They Did Not

11 Jan 202614 Jan 2026
By Jonathan Photius - The NEO-Historicism Research Group Introduction In contemporary Orthodox discussions, chiliasm—the expectation of a historical millennium derived from Revelation 20—is frequently dismissed as having been condemned by…
Book of Revelation…

Byzantine Historic Postmillennialism in Comparative Perspective

10 Jan 202613 Jan 2026
History, Ecclesiology, and the Post-Byzantine Interpretation of the Apocalypse By Jonathan Photius - The NEO-Historicism Research Project 1. Introduction Christian interpretations of the millennium described in the Book of Revelation…
Book of Revelation

“Here Is Wisdom”: Reconsidering Revelation 13:18, the Number 616, and the Christological Logic of the Apocalypse

6 Jan 202612 Jan 2026
Preface The following study is offered not as a polemical exercise nor as an attempt to provoke speculative fear, but as a theological meditation rooted in Scripture, the Fathers, and…
Book of Revelation…

Victorinus of Pettau, the Millennium, and the Byzantine Apocalyptic Horizon

5 Jan 202611 Jan 2026
Why the Earliest Commentary on Revelation Is Not Carnal Chiliasm Preface: On the Use of Millennial Language Discussions of the millennium have often been burdened by later polemics and misunderstandings,…
Book of Revelation…

Origen, Amillennialism, Augustine, and the Eclipse of the Church’s Historical Body

4 Jan 202610 Jan 2026
Revelation, Allegory, and the Eagle’s Warning (Rev 8:13) by Jonathan Photius, NEO-Historicism Research Project Introduction The reception history of the Apocalypse in the Christian East presents a paradox that has…
Book of Revelation…

Neo-Montanism? A Cautionary Analogy in Contemporary Orthodox Apocalypticism

3 Jan 20264 Jan 2026
A Note to the Reader This article is offered in a spirit of care, not controversy. It is not directed at individuals, monastics, elders, or particular communities, nor does it…
Book of Revelation…

Allegory, History, and the Millennium: Andrew of Caesarea, Augustine of Hippo, and the Byzantine Grammar of Apocalyptic Time

2 Jan 20266 Jan 2026
By: Jonathan Photius, NEO-Historicist Research Project Abstract Although both Andrew of Caesarea and Augustine of Hippo reject a literal, carnal millennium, their allegorical interpretations of Revelation 20 diverge fundamentally in…

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Top Posts & Pages

  • Babylon and the Captive Queen: Constantinople, the Prophets, and Revelation in Theodoret of Ioannina
  • Patriarch Sophronius of Jerusalem on the Abomination of Desolation
  • Kyrillos Lavriotis of Patras - "Exegesis on the Apocalypse" (1817)
  • 616 - The Alternate 'Number of the Beast' of Revelation 13 Identifies the Mark of the True Lamb Standing on Mount Zion
  • Greek Orthodox Historicism: A Patristic, Ecclesial, and Historical Interpretation of the Apocalypse From Byzantium to the Modern Era
  • The Woman Clothed with the Sun -The Face of the Virgin Mary in Revelation 12:1
  • Eastern Historicist Timeline of the Church in the Apocalypse

Recent Posts

  • Babylon and the Captive Queen: Constantinople, the Prophets, and Revelation in Theodoret of Ioannina
  • The πλατεῖα of the Great City: Revelation 11, Conciliar Witness, and the Crucifixion of Wisdom in Constantinople
  • Apostolos Makrakis and the Unfinished Revolution
  • Neilos Sotiropoulos and Twentieth-Century Orthodox Historicism
  • Cyril Lavriotis of Patras and the Emergence of Greek Orthodox Historicist Exegesis of the Apocalypse
  • Why Chiliasm Declined: What the Ecumenical Councils Actually Condemned—and What They Did Not
  • Byzantine Historic Postmillennialism in Comparative Perspective
  • “Here Is Wisdom”: Reconsidering Revelation 13:18, the Number 616, and the Christological Logic of the Apocalypse
  • Victorinus of Pettau, the Millennium, and the Byzantine Apocalyptic Horizon
  • Origen, Amillennialism, Augustine, and the Eclipse of the Church’s Historical Body
  • Neo-Montanism? A Cautionary Analogy in Contemporary Orthodox Apocalypticism
  • Allegory, History, and the Millennium: Andrew of Caesarea, Augustine of Hippo, and the Byzantine Grammar of Apocalyptic Time
  • Reconstructing the ‘Lost Commentary on Daniel’ of Theodoret of Ioannina († c. 1823)
  • Theodoret of Ioannina and the Orthodox Reconstruction of Sacred History (1817): A Non-Augustinian Eschatology
  • Theodoret of Ioannina: Apocalypse, Empire, and Orthodox History
  • The Peals of Thunder and the Restoration of the Bride
  • Daniel 7, Revelation 11, and the Christological Trial of History
  • Georgios Koressios of Chios and the Architecture of Post-Byzantine Apocalypse Exegesis
  • Christophoros Angelos (1624): Persecuted Hieromonk and the Birth of Greek Historicism
  • The Olivet Discourse as a Historicist Prophecy of the Church Age
  • Saint Neophytos the Recluse and the Development of Byzantine Historicist Apocalyptic Thought after 1204
  • Zacharias Gerganos: A Bridge Figure in Greek Orthodox Historicism (1621 AD)
  • Maximos the Peloponnesian: Life, Apocalypse Commentary, and the Foundations of Greek Historicist Exegesis (1610)
  • Patriarch Anthimos of Jerusalem and His Commentary on the Apocalypse (1795)
  • Metropolitan John of Myra and the Mystical Foundations of Eastern Orthodox Historicism

Books on Eastern Orthodox Historicist Eschatology

Seven Times Unto The Dispersion Consummation

The Encyclopedia of Christianity in the Book of Revelation

The Interpretation of the Book of Revelation by Apostolos Makrakis

Hellenism and the Unfinished Revolution

Day of the Christ Pantocrator Sky – August 11th, 1999

 

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