ЧЛЕН I. О БОГЕ, КАК СУДИИ И МЗДОВОЗДАЯТЕЛЕ ДЛЯ КАЖДОГО ЧЕЛОВЕКА ПОРОЗНЬ

§ 248. Circumstances preceding a private trial: death of a person Private judgment, as the Orthodox Church teaches, occurs for a person suddenly after his death, which, therefore, is an essential circumstance preceding this judgment (Right. Confess. Part 1, answer to question 61). The doctrine of death itself, which we have already outlined in parts before (§§ 90. 93), here it is enough to present in the following main features: 1. The death of a person is the separation of his soul from his body, and is called in St. Scriptures by different names, such as: exodus (Luke 9.31; 2 Peter 1:15; Heb. 13:17), end (Matthew 10:22; 24:13; 1 Cor. 1:11; Heb. 13:6), bringing the soul out of its prison (Ps. 141:8), release from the bonds of the body ( Phil. 1:23), departure (2 Tim. 4:6), dormition (Acts 13:26), etc. With this separation of the two component parts of a person, his body, like dust, returns to the earth, as it were, and the spirit returns to God, who gave it (Eccl. 12:7), and always remains alive and immortal (§ 81). 2. The cause of a person’s death is his fall (Gen. 2:17; 3:19). For God created man into incorruption (Wis. 2:23), and, for the constant refreshment of his bodily strength, to maintain his life forever, gave him at the beginning the tree of life (Gen. 2:9). But since through disobedience to the will of God he became unworthy to enjoy the fruits of the tree of grace (Gen. 3:22); since sin, an illegal and unnatural action, introduced into the human body the destructive principle of illness and exhaustion: then the inevitable consequence and doom of sin was the death of man (Gen. 3, 22) (§§ 92. 93). 3. Being the consequence and due of the sin of our forefathers, which spread from them to all their descendants, death necessarily became the common lot of the entire human race: one man brought sin into the world, and death was brought into the world by sin, and so death came to all men, in whom all sinned (Rom. 5:12; 1 Cor. 15:22; Ps. 88:49). The examples of Enoch and Elijah, as well as those about whom the Apostle said: we will not all sleep (that is, we will not die), but we will all change: soon, in the twinkling of an eye, at the last trumpet (1 Cor. 15:51.52; 1 Thess. 4:16; 1 Tim. 4:5), constitute only an exception to the rule, and do not refute the universality of the law of death. 4. Death is the limit by which the time of exploits ends for a person and the time of retribution begins, so that, after death, neither repentance nor correction of life is possible for us. This truth was expressed by Christ the Savior with his parable about the rich man and Lazarus, from which it is clear that both immediately after death received reward, and the rich man, no matter how much he suffered in hell, could not, through repentance, free himself from his suffering (Luke 16:26). He later expressed it - St. the Apostle Paul, when he wrote about himself: I have fought the good fight, I have passed my end, I have kept the faith: and so the crown of righteousness is kept for me (2 Tim. 4:7.8), and when he instructed Christians: Behold, now is the time acceptable, behold, now is the day of salvation (2 Cor. 6:2); Likewise, let the imams continue to do good to everyone (Gal. 6:10). They preached clearly - St. Fathers and teachers of the Church, for example: St. Cyril of Jerusalem: “When it is said: “They will not praise you in the dead, O Lord,” this shows that the time of repentance and remission of sins is limited only to this life, during which those who have received it will praise you; and those who have ended their lives in sins after their death will no longer be able to praise You like those who receive a good deed: they will have to cry: for praise is fitting for those who give thanks, but weeping is punishable” 1631. St. Basil the Great: “The present time is the time of repentance and remission of sins, and in the next century there will be a righteous judgment of retribution.” And one more thing: “after leaving this life there is no longer time for good deeds, because God, in his long-suffering, determined the time of this life to do what is necessary to please God” 1632. St. Gregory the Theologian: “It is better to undergo admonition and purification here than to undergo torture there when the time comes for punishment and not for purification. For just as you remember God here above death (about which David speaks beautifully), so for those who have departed from here there is no confession and correction in hell (Ps. 6:6); because God limited the time of active life to staying here, and left life there to study what had been done” 1633. St. John Chrysostom: “Only real life is a time for exploits, and after death there is judgment and punishment. For it is said: “Who will confess to you in hell (Ps. 6:5)” 1634. “As long as we are in this life, it is still possible for us to avoid punishment by correcting ourselves. And when we move on to another life, we will mourn our sins in vain” 1635. Theodore of Heraclea: “After death there is no time for repentance” 1636. Blazh. Theophylact of Bulgaria: “Look, on earth we can atone for our sins. But after we leave the earth, we can no longer blot out our sins on our own through confession; for the door is sometimes closed" 1637. “In the present century, something can be done and accomplished; but in the future all the active forces of the soul are connected; and it is impossible to do anything good in satisfaction for sins” 1638. “After departing from this life, it is not time to repent and do” 1639. § 249. Validity of a private court The doctrine that, after the death of a person, there is a judgment for him, called private in contrast to the universal, which is to take place at the end of the world - 1) It was known even in the Old Testament Church. The wise son of Sirach says in one place: it is convenient to eat before God, on the day of death, to reward a person according to his deeds. Bitterness at the time of forgetfulness creates sweets, and at the end of a person the revelation of his deeds (Sir. 11, 26. 27). If it is convenient to give people what they deserve before God on the very day of death; if, according to His will, it really happens that a person’s affairs are revealed at the very time of his death, and this is not postponed until a general judgment, then it is necessary to admit that a private judgment happens to a person suddenly after his death. Otherwise, for what purpose are all his deeds revealed to a person at this time? What does this very discovery mean? And why does the Wise One notice that on the very day of death it is convenient for God to reward a person according to his deeds?... 2) St. expressed with all clarity in the New Testament. the Apostle Paul, when he said: man lies to die alone, and then comes the judgment (Heb. 9:27). The Apostle, obviously, does not posit any interval between death and judgment, and therefore does not mean a general judgment, but a private one. 3) St. preached clearly. Fathers and teachers of the Church. For example: St. Gregory the Theologian, having mentioned in one place the death of King Constantius, notes that he moved from this life, “having brought, as they say, useless repentance at his last breath, when everyone becomes a sincere judge of himself, because of the judgment awaiting there” 1640. St. John Chrysostom inspired his listeners: “No one living on earth, without receiving remission of sins, upon transition to the future life, can avoid being tortured for them. But just as here criminals from prison are brought to trial in chains: so, after departing from this life, all souls will be brought to the Last Judgment, burdened with various bonds of sins” 1641. “Upon our departure from this life, we will appear at the Last Judgment, we will give an account of all our deeds; and - if we remained in sins, then we will be subjected to torture and execution; and if we decide to pay even a little attention to ourselves, then we will be rewarded with crowns and unspeakable blessings: knowing this, we will silence those who think otherwise, and we ourselves will enter the path of virtue, so that with the hope befitting a Christian, we will appear at that judgment and receive the blessings promised to us” 1642. And again: “Prepare for the outcome of your deeds, and prepare for the way (Proverbs 24:27). If you have stolen anything from anyone, return it, and say like Zacchaeus: I will return what was stolen fourfold (Luke 19:8). If you have reviled anyone, if you have become an enemy of someone, reconcile yourself before the judgment. Allow everything here so that you can see this judgment seat without sorrow. As long as we are here, we have good hopes; but as soon as we go there, we will no longer have the power to repent and wash away our sins. Therefore, we must continually prepare for our departure from here. For what if the Lord wants to call us in the evening? what if tomorrow?” 1643. Blazh. Augustine calls “the most just and very salutary belief that souls are judged as soon as they leave their bodies, before they appear at that court where they will be judged already in resurrected bodies” 1644. St. Demetrius of Rostov: “We, Orthodox Christians, have every day and every night to look forward to the unknown hour of the end of our lives, and to be ready for the end: then we have our own terrible judgment, each before the terrible judgment common to all” 1645. “The court is twofold: special and general. Every person who dies has a special judgment; for then he will see all his deeds” 1646. “We look forward every day and night and every hour to the coming of the Lord to us, but not yet to that terrible coming when He will come to judge the living and the dead and reward each according to his deeds; Not yet at every hour of time, in the tenderness (according to the words of Peter the Apostle) the heavens will pass by with a noise, the elements that are being burned will be destroyed, the earth and the works on it will be burned (2 Peter 3:10), but every hour of death, in the same hour, the judgment of God will come to eat the soul from the body, at which each person has his own special hour about the deeds torture; We look forward to that hour at every hour, as the Lord himself, protecting us, teaches in the Gospel: be prepared, for at that hour, do not forget, the Son of Man will come (Luke 12:40)” 1647. 4) Easy to understand and for common sense. He cannot agree that the state of souls, from death to the general judgment, remains indifferent and uncertain 1648. For how to imagine this state? Unconscious? But how is this possible for a soul that is by nature self-conscious? And even if it is possible, then for what purpose could it be allowed by the all-wise Providence? – Or conscious? Then how can the soul be conscious of itself without being in a certain position? And what kind of existence will this be? Therefore, it is necessary to allow a certain fate for each soul suddenly upon the death of a person; it is necessary to assume a private court by which this fate should be determined. § 250. Image of a private court: the doctrine of ordeals How does a private court happen? - St. Scripture does not state it. But the figurative representation of this court, based primarily on the priest. Tradition and agreement with St. Scripture, we find in the doctrine of ordeals (τελώνια), which has existed since ancient times in the Orthodox Church. I. The essence of the doctrine of ordeals can be seen in the word of St. Cyril of Alexandria about the exodus of the soul, which is usually printed with one of the church books - “The Followed Psalter” 1649. Let's borrow the most important features from it. “When our soul is separated from our body, the armies and powers of heaven will appear before us, on the one hand, and on the other, the powers of darkness, the evil rulers of the world, the airy publicans, the torturers and accusers of our deeds... Having seen them, the soul will be indignant, shudder, tremble, and in confusion and horror will seek protection from the angels of God; but, having been received by the holy angels, and flowing through the air space under their roof and ascending to heights, she will encounter various ordeals (as if some kind of outposts or customs at which duties are collected), which will block her path to the kingdom, will stop and hold back her desire for it. At each of these ordeals, an account of specific sins will be required. The first ordeal is for sins committed through the mouth and tongue... The second ordeal is for sins of sight... The third ordeal is for sins of hearing... The fourth ordeal is for sins of smell... The fifth ordeal is for all iniquities and vile deeds committed through the hands. Further ordeals include other sins, such as: anger, hatred, envy, vanity and pride... Briefly, every passion of the soul, every sin, will similarly have its publicans and torturers... At the same time, both divine powers and a host of unclean spirits will be present; and just as the former will represent the virtues of the soul, so the latter will expose its sins, committed by word or deed, thought or intention. Meanwhile, the soul, being among them, will, in fear and trembling, be agitated by thoughts until, finally, by its actions, deeds and words, either having been condemned, it will be imprisoned, or, having been justified, it will be freed (for everyone is bound by the bonds of their own sins). And if she turns out to be worthy for her pious and godly life, then the angels will accept her, and then she will fearlessly flow to the kingdom, accompanied by holy powers... On the contrary, if it turns out that she spent her life in negligence and intemperance, then she will hear that terrible voice: let the wicked be lifted up, let him not see the glory of the Lord (Isa. 26, 10)…; then the angels of God will leave her, and terrible demons will take her...; and the soul, bound by insoluble bonds, will be cast into a gloomy and dark country, into the places of hell, into underground prisons and hellish dungeons” 1650. From here it is obvious: a) that ordeals represent the inevitable path by which all human souls, both evil and good, make their transition from temporary life to eternal lot; b) that during the ordeals, during this transition, each soul, in the presence of angels and demons, without a doubt, before the eye of the all-seeing Judge, is gradually and in detail tortured in all its deeds, evil and good; c) that as a result of these tortures, this detailed report of each soul in its previous life, good souls, justified in all ordeals, are ascended by angels directly to the heavenly abodes, and sinful souls, detained at one or another ordeal, accused of wickedness, are dragged, by the sentence of the invisible Judge, by demons to their dark abodes 1651. And, therefore, ordeals are nothing more than a private judgment that the Lord Jesus himself invisibly performs on human souls through angels, allowing the slanderers of our brethren to do so (Rev. 12, 10), evil spirits, is a court at which all its deeds are recalled to the soul and impartially evaluated before it, and after which its known fate is determined 1652. II. This is the doctrine of ordeals set forth by St. Cyril of Alexandria, existed in the Church before St. Cyril and after - in all subsequent centuries. 1) Before St. Cyril of Alexandria, it is found very often, as a well-known teaching, in the writings of St. Fathers and Teachers especially of the fourth century 1653. For example: At St. Ephraim the Syrian: “When the sovereign forces approach, when terrible armies come, when the divine takers (έκσπηλεύται) command the soul to move from the body, when, dragging us by force, they take us to the inevitable judgment seat; then, seeing them, the poor man... everything begins to shake, as if from an earthquake, everything trembles... The divine withdrawers, having revealed the soul, ascend through the air, where the rulers, powers and rulers of the world of opposing forces stand. These are our evil accusers, strange tax collectors (τελώναι), inventory clerks (λογοθέται), tax collectors (φορολογοι); they meet on the way, describe, examine and calculate the sins and handwritings of this person, the sins of youth and old age, voluntary and involuntary, committed by deed, word, thought. There is great fear there, great trepidation for the poor soul, the indescribable need that she will then suffer from the countless number of enemies surrounding her in darkness, slandering her, in order to prevent her from ascending to heaven, settling in the light of the living, and entering the land of life. But the holy angels, having taken the soul, take it away" 1654. At St. Athanasius the Great: “One night a voice from above came to him (Antony) saying: Anthony, arise, go out and see. And he rose up and raised his hair to the sky, in the form of a certain duty and fear, with his head reaching to the clouds: in the sight of others, like winged ones, wanting to ascend to heaven, but he, stretching out his hand, forbade them to rise, and they were cast down from him byahu and thrown to the ground, but Ovi, neglecting about him, preletovahu boldly, about her mourners, gnashing her teeth. And again a voice came to Anthony: understand what is visible, and begin with an enlightened heart to understand that this is the rise of souls, but the devil is rebuked, even if he has kept sinners for himself: but you cannot capture and hold the saints."... And again: “St. Anthony, once in a state similar to dying, stared at the air to be carried. I am in the air and do not allow him to pass by; the angels, resisting them, withhold the guilt from Anthony’s birth. At St. Macarius the Great: “When the human soul leaves the body, a great sacrament is performed. For if she is guilty of sins, then hordes of demons, evil angels and dark forces come, take this soul and drag her to their side. No one should be surprised by this. For if a person, while still alive, while still in this world, submitted, surrendered and became enslaved to it: will they no longer possess him and enslave him when he leaves this world? As for the other best part of people, things happen differently to them. That is, with the holy servants of God even in this life there are angels, holy spirits surround them and protect them. And when their souls are separated from their body, the faces of angels accept them into their society, into a bright life, and thus lead them to the Lord" 1656. At St. John Chrysostom about: “If we, going to some foreign country or city, require guidebooks: then how many helpers and leaders do we need in order to pass unhindered by the elders, authorities, aerial world rulers, persecutors, publicans?...” “St. The angels peacefully separated us from the body (these words are put by the Holy Father into the mouths of deceased babies), and we, having good guides, safely passed by the air authorities. Evil spirits did not find in us what they were looking for; didn't notice what they wanted. Seeing a body without sin, they were ashamed; Having seen the immaculate soul, they were ashamed; When they saw the undefiled tongue, they fell silent. We passed by and put them to shame. The network was dissolved and we got rid of it. Blessed be God, who did not give us into their trap" 1657. And again: “those lying on the bed shake it with great force and look fearfully at those ahead, while the soul tries to stay in the body and does not want to be separated from it, horrified by the vision of the approaching angels. For if we, looking at terrible people, tremble; then what will be our torment when we see approaching threatening angels and inexorable forces, when they will drag our soul and tear it away from the body, when it will cry a lot, but in vain and to no avail? 1658. The same thing is stated, in more or less detail, by St. Basil the Great 1659, St. Gregory of Nyssa 1660, St. Epiphanius 1661, Eusebius of Caesarea 1662, Palladius of Elenopolis 1663, Macarius of Alexandria 1664. 2) After St. Cyril of Alexandria, this teaching is conveyed by a number of teachers of the Church, from different places and times. Namely: Eusebius, Bishop of Gallican: “Before permission from the body, it will be too late for the soul to repent of its iniquities. Alas! what will happen to her when the culprits of death (evil spirits) begin to drag her across the vast airspace and lead her along dark paths? 1665. Blazh. John the Merciful: “The souls that depart from the body and want to ascend to heaven, behold the faces of demons, and are tortured first by lies and slander. And even if she does not repent, she will be kept from demons. And the packs above imprison the soul, and torture fornication and exaltation. If even these repent, she will get rid of them. And there is a lot of stumbling and torturing of the soul from demons going to heaven. Therefore, rage, envy, slander, anger, slander, pride, slander, disobedience, usury, love of money, drunkenness, resentment, sorcery, indulgence, gluttony, brotherly hatred, murder, theft, unmercifulness, fornication and adultery. And when that damned soul goes from earth to heaven, there are holy angels besides it, and they do not help it: but the soul itself gives a word about itself through repentance and good deeds, and most of all through alms. If he does not repent of his sin by forgetting here, then through alms he will get rid of the violence of demonic ordeals” 1666. Lecturer Maxim the Confessor: “Which one of those like me, defiled by the uncleanness of sins, will not fear the presence of St. angels who are about to be taken away from this life, at the command of God, by force, wrathfully, and against his will, driven out of the body? Who, aware of his evil deeds, will not be afraid of the meeting of cruel and merciless evil demons? 1667. And one more thing: St. John Climacus 1668, Rev. Theodosius of Pechersk 1669, St. Cyril of Turov 1670, Mark of Ephesus, Gabriel of Philadelphia 1671, St. Demetrius of Rostov 1672 and friend. 3) It is also known that the doctrine of ordeals was included in the lives of the Saints of 1673 and in the most holy ones. songs and prayers used by the Orthodox Church. These are: In the canon of the Lord Jesus and Rev. To the Mother of God, we sing at the separation of the soul from the body of every true believer: “O Prince of the Air, rapist, tormentor, champion of terrible paths and vain tester of these words, grant me permission to pass from the earth without restraint” (canto 4, tr. 4). “The barbarian mother of the ethereal regiments will flee, and the abysses of the air will arise, and vouchsafe to lift me up to heaven, so that I may glorify you forever, O Mother of God” (canticle 8, tr. 2). In the Osmoglasnik St. John of Damascus, in the canon of the deceased: “Whenever my soul wants to be separated from life by carnal union, then stand before me, O Lady, and destroy the advice of the ethereal enemies, and break the jaws of those who seek to devour me mercilessly: for let the standing princes of darkness, the Blessed One of God, who stand in the air, pass unchallenged in the air” (chapter 2, Saturday cant. 9, tr. 16) 1674. In the canon to the guardian angel: “My whole life flowed in a lot of vanity, we are approaching the end: I pray to you, my guardian, be my protector and invincible champion, when I pass through the ordeal of the fierce ruler of the world” (song 9, tr. 3) 1675. In the prayer for the fourth kathisma: “My Lord, Lord, grant me tears of compunction... so that with them I will beseech You to be cleansed before the end from all sin: for it is a terrible and menacing place for the imam to pass, their bodies being separated, and a multitude of dark and inhuman demons will hide me” (Psalms of prayer, 4 kaf.). Such continuous, constant and widespread use in the Church of the doctrine of ordeals, especially among the teachers of the fourth century, indisputably testifies that it was transmitted to them from the teachers of previous centuries and is based on the apostolic tradition. III. It is very natural because the doctrine of ordeals is completely in agreement with St. Scripture. In this teaching: 1) It is said that angels of God and tormenting spirits appear to people who are dying, when their soul is separated from their body. And the Savior himself noted: the beggar died and was carried by angels into the bosom of Abraham (Luke 16:22); and God said to another man: foolishly, this night they will snatch your soul from you (- 12, 20) - they will snatch it, most justly to think, evil spirits 1676. In addition, St. Scripture teaches that angels in general are servant souls, sent into service for those who want to inherit salvation (Heb. 1:14), that they take care of us throughout our entire lives (Ps. 90:10, 11), that they are our constant nurturers, leaders, especially the guardian angel given to everyone at baptism (Matt. 18:10; Ps. 33:8): very Naturally, if these good spirits do not leave us with their help even in difficult moments of death, if they do not refuse to accompany our soul, guide and support it during the terrible, completely unknown to it, transition from present life to the limits of eternity. On the other hand, St. teaches Scripture that all the activities of evil spirits are constantly directed towards our destruction (Eph. 6:12; 2 Tim. 2:26; 1 Sol. 3:5), that our adversary is the devil, with his minions, like a roaring lion, he walks about, looking for someone to devour (1 Peter 5:9); Will he miss an opportunity to do, if possible, something to the destruction of our soul and in the moments of its separation from the body? 2) It is said that, upon separation from the body, the human soul, making its way to the higher world through the air spaces, continually meets fallen spirits here. And the word of God testifies that the air is, as it were, filled with the spirits of wickedness in high places (Eph. 6:12), - of course, filled not physically, but spiritually 1677 - that their prince is the prince of the powers of the air (Eph. 2:2), and that, therefore, the human soul, as soon as it leaves the body, inevitably enters their region. 3) It seems that these dark spirits, like tormenting tax collectors, stop the soul during its journey to heaven at various ordeals, gradually remind it of different types of its sins and try in every possible way to condemn it - while the good angels accompanying the soul, at the same time, recall its good deeds, opposite to sins, and take care to justify it. Such activity of the spirits of evil is very natural: they cannot help but know and remember all our sins, they cannot help but use, when the opportunity arises, all efforts to condemn us, when, according to the teaching of St. The Scriptures, they are your constant tempters and participants in all your iniquities (1 Thessalonians 3:5; 1 John 3:8) and strive for one goal, to deprive us of eternal salvation (Luke 8:12; 1 Peter 5:8). Just as natural is the indicated activity of the good angels, who, being our mentors in all good things and guides to eternal salvation (Heb. 1:14), without a doubt, know our good deeds, and, out of their love, cannot help but contribute to your justification. 4) It seems that God does not directly execute a private judgment on a person’s soul after separating it from the body, but allows the spirits of evil to torture it, as if they were instruments of his formidable justice, and at the same time uses good angels as instruments of his goodness. But if at the end of the world, when the Lord appears in all His glory to judge the living from the dead, He Himself will not directly carry out everything related to the judgment, but His angels will follow, who will gather from His kingdom all temptations and those who do lawlessness, will separate the wicked from the midst of the righteous, and will cast them into the furnace of fire (Matt. 13:41.49; demo. 24, 31): what is surprising if He carries out private judgment not directly, but through His servant spirits, of course, being present at the same time invisibly and Himself as omnipresent? Likewise, if it is known that before the general judgment, when the fallen spirits finally receive their reward (Jude 6), God allows them to act against man in general (Job 1:12; 1 Peter 5:9), and sometimes uses them on earth as instruments of his righteous anger against sinners, like fierce angels (Ps. 77:49; 1 Cor. 6:5): what is surprising if He allows them to be the same instruments of His righteousness during the private judgment of human souls, while at the same time using good angels as instruments of His goodness? IV. It should, however, be noted that, just as in general in the depiction of objects of the spiritual world for us clothed with flesh, more or less sensual, humanoid features are inevitable, so, in particular, they are inevitably admitted in the detailed teaching about the ordeals that the human soul goes through upon separation from the body. Therefore, we must firmly remember the instruction that the angel gave. Macarius of Alexandria, as soon as he began to speak about ordeals: “take earthly things here for the weakest image of heavenly ones” 1678. It is necessary to imagine the ordeals not in a crude, sensual sense, but, as far as is possible for us, in the spiritual sense, and not get attached to particulars, which in different writers and in different legends of the Church itself, despite the unity of the basic thought about the ordeals, are presented as different 1679. Pouch. public XVIII, paragraph 14, pp. 417–418. Morals right 1, ch. 2 and 5, in TV. St. Father VII, pp. 359. 361. Words XV, in TV. St. Father II, p. 54. On Ev. Matt. conversations XXXVI, in vol. II, p. 139 in Russian. translation In Ps. VI, 6; cfr. in Ps. XСIV, 1. Tolkov. on 22 ch. Ev. Matthew. Tolkov. for 25 ch. the same Evangelist. Words XXII, praise. Afan. great., in TV. St. Father II, 200. On Ev. Matt. conversations XIV, paragraph 4, vol. I, p. 263. On Ev. Matt. conversations XIII, paragraph 6, vol. I, pp. 251–252. Conversation about Lazarus II, paragraph 4, in volume I, conversations. to Antioch. to the people, p. 63, in Russian. lane Nam illud, quod rectissime et valde salubriter credit (Vincentius Victor), judicari animas, cum de corporibus exierint, antequam veniant ad illud judicium, quo eas oportet jam redditis corporibus judicari, atque in ipsa, in qua hic vixerint, came torqueri, hoc itane tandem ipse nesciebas? (De anima et ejus origine II, 4, n. 8, in Patrolog. curs. compl. T. XLIV, p. 498). Search o split. Brynsk faith, page 117. Collection composition vol. V, p. 8. Some heretics taught that the soul dies along with the body, in order to then be resurrected with it on the day of resurrection (Eusev. Church history. VI, ch. 37; Augustine. haeres. LXXXIII; Damascene. haeres. HS - θνητοψυχίται). The Nestorians argued that the soul, although it does not die, remains in an unconscious state throughout the entire designated period, that is, from the death of the body until its future resurrection (Asseman. dissert. de Nestor, in Bibl. Orient. T. III, P. 11, p. 342). The latter opinion was renewed by the Anabaptists and some Protestants (Zwing. Elench. adv. Catabapt. vol. III, n. 433). However, the Orthodox Confession itself expresses the essence of this teaching, although it is not so clear and complete, and the word “ordeal” is not used (see Part II, answer to question 25). Λόγος περί εξόδου ψυχής, in Opp. T. V, p. II, p. 405–408, ed. Lutet., in Xp. Thurs. 1841, 1, 202–207. The same thing about ordeals, as a path common to all the dead, is set out in the life of St. Vasily Novago, where is the blessed one? Theodora, by the way, says: “Woe to us who ascend, we ask the holy angels who guide me: my lords, do all Christian people go through this ordeal, and is it possible for a person to go through this on his own without the torture and fear that we experience at the tollhouses? The holy angels answered: there is no other way for the souls of the faithful ascending to heaven; everyone will come on their own, but not everyone will be tortured like you; Sinners who are exactly like you, who confessed their sins without committing them, are ashamed and hide their cold deeds before their spiritual father; If someone truly confesses all their evil deeds, and regrets, and repents of the evil they have done, their sins are invisibly atoned for by God’s mercy: and when such a soul itself comes, the airy torturers, having unbent their books, find nothing written on it, and cannot do any dirty tricks on it, and the soul ascends rejoicing unto the throne of grace." “And decently,” says St. Basil the Great, so that the judgment of God would not be violent, but, on the contrary, would have more in common with those judgments that people have, and would give the defendants room for justification, so that a person, having made his case clear, and when punished, would confirm the irrefutable judgments of God, agreeing that the punishment was imposed on him in all justice, and also, when granting pardon, would see that forgiveness was given to him according to the law and in order.” (Interpretation of chapter 1 of Isaiah, in Tv. of the Holy Fathers VI, 69–70). Until the fourth century, hints of this teaching can be seen in Tertullian (de anima cap. 53, in Patrolog. care, compl. T. II, p. 741), Origen (in Joan. T. XIX, n. 4; T. XXVIII, n. 5; in Levit, hom. IX, n. 4), Hippolytus (adv. Plato, c. 1), Clement of Alexandria (Strom. IV, 18), etc. Words on those who have fallen asleep in Christ, in TV. St. Father XV, 269. 270. 271. The same teaching is expressed by St. Ephraim both in the word about the assertion that there is no resurrection of the dead (in the Holy Father XV, 115-116) and in his testament (Chronicle Ch. 1827, XXVII, 275. 285. 292). Life of the teacher Anthony the Great, in Orr. T. I, p. II, pag. 845, ed. Maur., in Cheti-Min. genv. 17. Conversation oh deuce. the state of those who have departed from this life, in Chr. Thurs. 1828, XXXI, 113–114. Words XI, about the memory of the departed (see Margarita). St. says in a similar way. Father and in conversation. II about Lazarus, paragraph 3, in volume I of conversations. to Antioch. to the people, p. 61 in Russian. lane On Ev. Matt. conversations LIII, in vol. II, p. 414. In one place he says: “Let no one flatter himself with vain words (Eph. 5:6). For all destruction will suddenly attack you (1 Thessalonians 5:3), and an upheaval will overtake you like a storm. A gloomy angel will come, forcibly lead and drag away your soul, bound by sins, often turning to what it leaves here, and weeping silently; because the instrument of weeping has already closed” (conversation, encouragement to receive baptism, in the Tv. of the Holy Father VIII, 241). And in another: “get busy thinking about the last day (for, without a doubt, you will not live alone forever); imagine the confusion, the shortening of breathing and the hour of death, the approaching judgment of God, the hastening angels, the soul in terrible confusion, mercilessly tormented by a sinful conscience, turning pitiful glances to what is there, and finally, the inevitable necessity of a distant migration” (Letter 43 to the fallen virgin, also X, 139). De baptism. in Opp. t. II, p. 220, ed. Morel. Demonstr. Evangel. III, c. 5; praeparat. Evang. XI, c. 20. Lavsaik ch. 24, pp. 89–90, St. Petersburg. 1850 Words about the exodus of the soul, in Chr. Thurs. 1831, XLIII, 126–131. Homil. 1 ad monach., in Biblioth. PP., T. VII, p. 656. Words about the exodus of the soul, in the Prologue on the 29th. October, leaf. 211 per rev. Epist. Cubicularium, in Biblioth. PP. T. XXVI, p. 581. (1668) Joan. Climac. Scala paradisi, p. 158, Paris 1633. (1669) On his deathbed, he prayed to the Lord Jesus: “My Lord! Be merciful to my soul, may wickedness not destroy the hostile spirits, but may Thy angels receive me, leading me through dark ordeals and leading me to the light of Thy mercy” (Cheti-Min. on May 3). He reveals the doctrine of ordeals in great detail (Memorable Russian literature of the 12th century, p. 92, Moscow 1821). Vid. apud Le-Quien, Diasert. Damascen. V, in Opp. s. Joan. Damasceni t. I. “When the terrible hour of separation of my soul from the body comes: then, my Redeemer, accept me in Thy hand, and save me from all calamities, and may my soul not see the dark gaze of wicked demons, but may all ordeals be saved” (Collected works, part I, p. 179). What are: the life of the teacher. Anthony the Great on the 17th. January; life of St. John the Merciful at 29 o'clock October; life of the teacher New Basil on November 12 and March 26. And again: “At the hour, Virgin, the hands of demons snatch me away, and judgment, and debate, and terrible trials, and bitter ordeals, and the cruel prince, the Mother of God, and eternal condemnation” (Octoich. Part I, I. 286 on the reverse. Moscow 1838). Also: “Have mercy on me, angels of the all-holy God Almighty, and deliver from the ordeals of all the evil ones: for it is not the imam of good deeds to measure the standard of my evil deeds (Required l. 182 on the reverse. M. 1836). “Then the angels took Lazarus away. On the contrary, the soul of him (the rich man) was taken by some terrible forces, perhaps sent for this purpose; for the soul does not move on its own to this life, because this is impossible. If we, moving from city to city, have a need for a guide, then how much more will the soul, plucked from the body and presented to the future life, need guides. That is why, flying away from the body, it often arises and then descends, and is afraid and trembles. For the consciousness of sins always torments us, but especially at that hour when we are about to be taken to the local tortures and terrible judgment” (St. John Chrysostom. Conversations to the Antioch. People III, about Lazarus II, paragraph 3, in vol. I, p. 61, according to Russian translation). “There is also a mental (νοητός) place in which mental and incorporeal nature can be represented by us and exists. In it she is located, acts and is contained not physically, but mentally; for it does not have an outline (σχήμα) so that it can be contained bodily.: An angel, although is not contained in a place in a bodily way, so that it has an external outline and appearance: however, it is also attributed to being in place, because it is spiritually present there and acts there by its nature, and is not located in another place, but has a mental outline there, where it acts” (St. John. Damascus. Accurate. Izl. rights, faith, book 1, chapter 13, p. 42. 43). The word about the exodus of souls, in Chr. Thurs. 1831, XLIII, 126. Compare, for example, a detailed depiction of the ordeals in the word of St. Cyril of Alexandria and in the life of the teacher. Vasily new. You might be interested in: