ЧЛЕН II. О БОГЕ, КАК СУДИИ И МЗДОВОЗДАЯТЕЛЕ ДЛЯ ВСЕГО РОДА ЧЕЛОВЕЧЕСКОГО

§ 261. Connection with the previous one, the day of general judgment, the unknown of this day and the signs of its approach, especially the appearance of the Antichrist I. The private judgment to which every person is subjected upon his death is not a full and final judgment, and therefore naturally makes one expect another judgment, complete and decisive. In a private court, only the soul of a person receives compensation without any participation of the body, although the body shared with it its deeds, good and evil. After a private trial, both for the righteous in heaven and for sinners in hell, only the beginning of the bliss or torment that they deserve is revealed. Finally, after a private trial, some sinners still have the opportunity to ease their lot and even be freed from the bonds of hell, if not through their own merits, then through the prayers of the Church. But one day the day will come, the last day for the entire human race (John 6:39.40), as the last day happens for each person separately, the day of the end of the age and the world (Matthew 13:39), as the day of death of a person, - the day will come, ordained by God, in which He wants to judge the world in righteousness (Acts 17:31), that is, to carry out universal judgment and decisive. This day, therefore, is called in Scripture the day of judgment (Matthew 11:22.24; 12:36; 2 Peter 2:9), the day of judgment (2 Peter 3:7), the day of wrath and revelation of the righteous judgment of God (Rom. 2:5). It is also called the day of the Son of man (Luke 17, 22. 24. 26), The Lord's (2 Peter 3:10; 1 Thess. 5:2), Christ's (2 Thess. 2:2; Phil. 1:10; 2:16), the day of our Lord Jesus Christ (2 Cor. 1:14; 1 Cor. 1:8; 5:5), because He will then appear on earth in His glory to judge the living and the dead - during the day great (Acts 2:10; Jude 6) according to the great events that will then take place. II. When this great, ordained day would come, the Lord was not pleased to reveal it to us, for our own moral benefit. Of that day and hour, no one knows, not even the angels of heaven, except my Father is one (Matthew 24:36), Christ said to his disciples who asked Him about this: You cannot understand the times and years which the Father has laid down in His power (Acts 1:7). And he added: Beware, for you do not know at what hour your Lord will come (Matthew 24:42). Be prepared: for at this hour, do not forget, the Son of Man will come (-44). Watch, watch and pray: you don’t know when the time will be (Matthew 13:33); And as I say to you, I say to everyone: watch (- 37). However, for the encouragement of the righteous and the admonition of sinners, the Infinitely Good and Wise, both directly and through the Apostles, deigned to foretell some signs of his second coming and the end of the age, some signs of the approach of the great day of judgment. The most important of these signs will be: 1) On the one hand, the extraordinary successes of good on earth - the spread of the Gospel of Christ throughout the world. And this gospel of the kingdom will be preached throughout the whole world, as a testimony with every tongue, and then death will come (Matthew 24:14), the Savior himself said. As for the Jews, St. testified about them. The Apostle Paul, when he wrote to the Gentile Christians: I do not want you to be ignorant of this mystery, brethren, lest you be wise about yourselves, for there has been blindness on the part of Israel until the fulfillment of tongues has come. And thus all Israel will be saved (Rom. 11:26.26). So, there is no doubt that before the Lord comes to earth again with the purpose of judging the living and the dead, His last commandment, given by Him before His ascension into heaven to the Apostles and their successors, will be fulfilled in all accuracy: when you go, teach all languages ​​(Matthew 28:19), when you go into the whole world, preach the Gospel to every creature (Mark 16:15). There will not be a single corner of the earth where the preaching of the Gospel will not penetrate; There will not be a single people or tribe that will not hear the word of salvation. 2) On the other hand, the extraordinary successes of evil and the appearance of the Antichrist on earth. In the last days, says St. Apostle Paul, fierce times will come. People will be self-lovers, lovers of money, majestic, proud, blasphemers, opposed to parents, ungrateful, unrighteous, not loving, not conciliatory, slanderers, incontinence, not meek, unkind, traitorous, insolent, pompous, sensualists more than Lovers of God, having an image of piety, but denying its power (2 Tim. 3:1-5). The spirit of malice, as if sensing the approach of its final destruction, will use all its efforts and intrigues to counteract the successes of the Gospel, in order to tear some of the believers away from the faith, and to drag others into the net of wickedness (1 Tim. 4:1-3), and things will come to the point that the Son of Man, when he comes, will find faith on earth (Luke 18:8), and for the increase of lawlessness he will dry up. the love of many (Matthew 24:12). Not content with his ordinary means, the devil will then arise, by God’s permission (2 Thess. 2, 11) 1938, an extraordinary weapon for oneself in the person of the Antichrist, in order to wage war through him with the kingdom of Christ. III. The name of the Antichrist is used in St. Scripture in a double sense: a) in a general sense, and means every opponent of Christ (άντί - χριστος), opposing the successes of the Gospel and subverting or rejecting its dogmas (1 John 2:22; 4:3; 2 John 7); b) in a special sense, and means the actual enemy of Christ, who will appear before the end of the world to counteract Christianity (2 Thessalonians 2:3-12; 1John 2:18). There is direct and quite clear teaching in the Word of God about the face of this Antichrist, his properties and actions, and there are only hints and mysterious predictions, the meaning of which is inaccessible to us, and on the basis of which, from ancient times, only private opinions existed among the teachers of the Church. 1) From the clear teaching about the Antichrist, set forth mainly in the second letter to Thessalonians (chapter 2), it is clear that he is a) There will be a certain person and precisely a person, but only a lawless person under the special influence of Satan. It will open, says St. Paul, the man of lawlessness, the son of destruction..., the lawless one, whose coming is according to the work of Satan (2 Thess. 2, 3. 8. 9). And St. The fathers and teachers of the Church - Irenaeus, Hippolytus, Tertullian, Eusebius, John Chrysostom, Ambrose and others unanimously recognized the Antichrist as a certain person and as a person 1939. Regarding the attitude of the devil towards him, some believed that the Antichrist would be, as it were, the son or fiend of Satan 1940; others - that Satan will, as it were, settle in him, and will use him as an instrument, acting in him by himself 1941; thirdly, that the devil himself will directly incarnate in the person of the Antichrist 1942. b) He will be distinguished by his character by extraordinary pride and pretend to be God: he will be an opponent and exalt himself more than any spoken god or venerator, as if he should sit in the church of God, like God, and show himself that God exists (2 Thess. 2:4). c) To achieve his goal, he will preach a false teaching, contrary to the saving faith of Christ, a deceiving teaching, with which he will entice many, weak and unworthy: his coming... in all the flattery of unrighteousness among those who are perishing: for the sake of love, they have not received the truth, so that they can be saved. And for this reason, God will send them the power of flattery, because they believe lies: so that all who did not believe the truth, but were pleased with unrighteousness, will receive judgment (- 2, 10-12). d) In confirmation of his teachings and to further deceive people, he will perform false signs and wonders: his coming after the work of Satan in all power and signs and lying wonders (- 9) 1943. e) Finally, he will perish from the action of Christ the Savior when He comes to judge the living and the dead: the lawless one will appear, by whom the Lord Jesus will kill with the spirit of his mouth, and will abolish him by the appearance of his coming (- 8). 2) Based on some hints in the Word of God and mysterious predictions about the Antichrist, from ancient times the following thoughts existed about him: a) He will come from the tribe of Dan. This was deduced from the words of Patriarch Jacob: let the serpent be given on the way, let him sit at the crossroads (Gen. 49:17); from the words of Jeremiah: from Dan the neighing of his horses was quickly heard (8, 16), and especially from the fact that in the Apocalypse (chapter 7) when listing all the tribes of Israel, of which in each there were twelve thousand servants of God sealed by the Angel, one tribe of Dan was not named at all 1944. b) There will be a powerful ruler who will steal power for himself by force and spread his influence over all nations. For the prophet Daniel says: and he will do according to his will, and the king will exalt himself and be magnified above every god (Dan. 11, 36; fn. 7, 24), and in the Apocalypse: and the serpent gave him his power, and his throne, and a great region (13, 2), and he was given a region in every tribe (of people) and in the nations and tribes (- 7) 1945. c) He will stir up a strong persecution against Christians, will demand divine worship from everyone, will entice many, and will put to death those who do not follow him. And it was given to him to make war with the saints, and I would win (Apoc. 13:7; demolished: Dan. 7:21). And all who dwell on the earth will worship him, even though the names of the lamb that was slain from the foundation of the world were not written in the books of the living creatures (-8). And it was given to him to give spirit to the image of the beast, so that the icon of the beast would speak and do, and if they did not worship the image of the beast, they would be killed (- 15) 1946. d) To counteract the Antichrist, God will send two witnesses from heaven who, as they say in the Apocalypse, will prophesy the truth, perform miracles, and when they finish their testimony, will be killed by the serpent, then after three and a half days will be resurrected and ascended to heaven (Apoc. 11, 3-12). By these two witnesses, according to conjecture, some meant Enoch (based on Sirach. 44:15) and Elijah the Tishbite (based on Malach. 4:6; Sirach. 48:9.10) 1947. e) The reign of the Antichrist will last only three and a half years. For in the book of the prophet Daniel it is said: and it was given into his hand even before a time, and times, and half a time (7, 25; demolished 12, 7) 1948, and in the Apocalypse: and the domain of creation was given to him for a month of forty-two (13, 5), - and the holy city was trampled for fourty and two months (11, 2). There, about the two witnesses whom God will send to counteract the Antichrist, it is noted that they will prophesy days one thousand two hundred and sixty (11, 3), and about the woman clothed with the sun (i.e., the Church), it is narrated that she fled from the serpent into the desert, where a place has been prepared for her by God, and there she is fed for one thousand two hundred and sixty days (12, 6), and was really fed by the time and time and half of time, on behalf of the serpent (- 14) 1949. It is worth noting that predictions about the Antichrist have already been applied to various persons more than once. Some, according to the testimony of the blessed. Augustine, saw the Antichrist in Nero 1950; others saw - in the Gnostics 1951; third - in the Roman high priest or in the papacy in general: - an idea that arose and was quite widespread in the Middle Ages in the West between many sectarians 1952, but especially intensified with the advent of Protestant societies 1953, penetrated into their theological systems and was repeatedly revealed in special writings 1954, - and so on. § 262. Events scheduled to take place on the day of the general judgment and their order 1. The actions of the Antichrist on earth will continue until the very day of judgment. On this same great day the following great events will take place: the Lord, the Judge of the living and the dead, will come from heaven (Luke 17:24; 1 Cor. 1:8), who will abolish the Antichrist by the appearance of his coming (2 Thess. 2:8); at the voice of the Lord the dead will rise for judgment (John 5:25; 6:54), and the living will change (1 Cor. 15:51.52); the very judgment will take place over both of them and over the whole world in general (John 12:48; Rom. 2:5.6); the end of the world will follow (Matthew 13:39) and the gracious kingdom of Christ (1 Cor. 15:24). 2. These great events will take place one after another so quickly, or even so jointly, that it is almost impossible to separate them from each other and strictly show their continuity. However, for the most convenient consideration of each of them, it would not be unfair to arrange them, in relation to our main thought about the general judgment, in the following order: 1) the preliminary circumstances of the general judgment: a) the coming of the Lord, the Judge of the living and the dead, b) the resurrection of the dead for judgment, according to the voice of the Lord (John 5:25), and the change of the living; 2) the court itself, its reality, image and properties; 3) finally, the accompanying circumstances of the general judgment: a) the end of the world and its transformation through fire (for it is impossible to imagine that this would happen before the judgment, before the resurrection of the dead and the transformation of the living, who, otherwise, should have been burned along with the earth (2 Peter 3:10) and could not have remained alive until the coming of the Lord (1 Cor. 15:51), going about their ordinary affairs (Matt. 24, 37–41); b) the end of the grace-filled kingdom of Christ and the beginning of the kingdom of glory. § 263. Preliminary circumstances of the general judgment: a) the coming of the Lord-Judge of the living and the dead The coming of the Lord to earth as the Judge of the living and the dead: this is the first great event that will take place on the last day of the world! 1) The reality of this future, second coming of the Lord to earth is clearly attested in St. Scripture. He himself said: the Son of man will come in the glory of his Father with his angels: and then he will reward everyone according to his deeds (Matthew 16:27), and he spoke several times, setting out the very details of his coming (Matthew 24:27-30; 25:31-42; Mark 8:38; Luke 12:40; 17:24); John 14:3). The angels who appeared to the Apostles during the Lord’s ascension into heaven told them: this Jesus, who ascended from you into heaven, will come in the same way as you saw him going into heaven (Acts 1:11). The Apostle Jude cites in his epistle the prophecy of Enoch, the seventh from Adam: Behold, the Lord will come in the shadows of his holy angels, to execute judgment on everyone, and to expose all the wicked of all their deeds of wickedness, like your ungodliness, and of all their cruel words, even the words of wickedness against sinners (Jude 14–15). Other Apostles often reminded Christians of this second coming of the Lord, either to confirm them in faith and piety (1 John 2:28; Tit. 2:12.13), or to keep them from condemning their neighbors (1 Cor. 4:5), sometimes to excite believers to wakefulness and constant readiness (1 Thessalonians 5:2-6), sometimes to comfort them in sorrow (1 Peter 4:13). 2) The Lord depicted the image of His second coming with the following features: a) It will be fast and sudden. Just as lightning comes from the east and appears to the west, so will the coming of the Son of Man (Matthew 24:27; taken down Luke 17:24). As it was in the days of Noah, so will the coming of the Son of Man be (-37). b) First of all, as if the forerunner of the heavenly Judge, His cross will appear in heaven: and then the sign of the Son of man will appear in heaven: and then all the tribes of the earth will weep (- 30) 1955. c) After this, the earth-born will see the Judge himself coming on the clouds of heaven, surrounded by countless hosts of Angels: and they will see the Son of Man coming on the clouds of heaven with power and much glory (- 30), with the holy angels (Mark 8:38). 3) By its nature and purpose, the second coming of the Lord to earth will be completely different from the first. Then He came in humiliation, humbled himself, and became obedient even to the point of death, death on the cross (Phil. 2:3); He was persecuted, subjected to countless insults and abuses, and crucified as a villain. Now He will come in His glory and all the holy angels with Him, and will sit on the throne of His glory (Matthew 25:31); now all earthly beings will clearly see how God has exalted him and given him a name above every name (Phil. 2:9), and every tribe of heaven and earth and under the earth will worship him: and every tongue will confess that Jesus Christ is Lord to the glory of God the Father (- 10.11). Then He came, not that they might serve him, but that he might serve, and that he might give his life redemption for many (Matthew 20:28), not that he should judge the world, but that the world might be saved by him (John 12:47). Now he will come - to judge the universe in righteousness (Acts 17:31) and demand an account from all earthly beings, how they took advantage of His merits, how they appropriated the salvation purchased by His blood, and to reward each according to his deeds (Matthew 16:27). The Orthodox Church, considering the dogma of the second coming of the Lord to be one of its main dogmas, has always confessed it in its very symbol with the words: “and again the one who comes will be judged with glory by the living and the dead.”... And the Orthodox teachers, explaining these words of the symbol to the catechumens, said: “we preach not only the coming of Christ, but also another, which will be much more glorious than the first. For in the first He proved His patience, and at the second He will appear in the crown of God the King.... At the first coming He lay in a manger, wrapped in swaddling clothes; at the second He will be clothed with light, like a robe (Ps. 103:2). so that he will be judged again, but he will come to judge those who judged Him. He who was previously judged was silent, will remember the lawbreakers who showed their insolence at the cross, and will say: “This is what you did, and kept silent” (Ps. 49:21). As a steward, He came then, compelling people with exhortations; and now, out of necessity, even if they did not want to, they will be subject to His dominion” 1956. § 264. b) Resurrection of the dead and transformation of the living On the same last day (John 6:40, 44) and at the same time as the glorious descent of the Lord from heaven to earth, surrounded by the inhabitants of heaven, will take place before him, His angels will go before him with a great trumpet voice (Matthew 24:31), and the dead will hear the voice of the Son of God (John 5:25): as the Lord himself is in commandment, in the voice of the Archangel, and with the trumpet of God he will come down from heaven, and the dead in Christ will rise first: then we who are left behind... will be changed (1 Thess. 4:16. 17; 1 Cor. 15:52). I. That there really will be a resurrection of the dead, - 1) This truth was already known in the Old Testament Church (Acts 23:6; 24:5). In the midst of severe suffering, righteous Job consoled himself with the thought: We know that we are eternally able to redeem me, and to resurrect on earth my skin, which endures this (Job 19:25). The pious brothers of the Maccabees, who tasted martyrdom from Antiochus, also consoled and strengthened themselves with the words: The King of the world, who killed us for the sake of his laws, will raise us to the resurrection of the eternal life (2 Macc. 7, 9; demo. 11, 14). Judas Maccabee sent to Jerusalem a rich sacrifice for the sins of his fellow believers who fell in battle, doing good and piety, thinking about the resurrection (- 12, 43). Martha, the sister of Lazarus, when the Lord Jesus told her that your brother will rise again, answered: We know that he will rise again at the resurrection and the last day (John 11:23, 24). 2) This truth was clearly witnessed and confirmed by Christ the Savior himself, when in response to Martha he remarked: I am the resurrection and the life: believe in me, even if you die, you will live (- 25), and even before, when before all the Jews he declared twice: Amen, amen, I say to you, for the hour is coming and now is, when the dead will hear the voice of the Son God, and having heard, they will live, and then: for the hour is coming, in which all who are in the tombs will hear the voice of the Son of God, and they will come out, having done good to the resurrection of life, and having done evil to the resurrection of judgment (John 5, 25. 28. 29). 3) This truth was preached by St. Apostles. Peter and John, soon after they entered the apostolic sermon, were imprisoned by the Jews for a hedgehog, as St. Luke, teach them to the people and proclaim the resurrection of the dead about Jesus (Acts 4:2). The Apostle Paul testified of himself that he has hope in God, for the resurrection he wants to be dead, righteous and sinner (Acts 24, 15; 17, 18. 32; 23, 6). In another place, the same Apostle relates the truth of the resurrection of the dead to the fundamental truths of Christianity (Heb. 6:2), and in the third he expresses himself even more strongly, pointing out its close connection with the truth of the resurrection of Christ and with the whole preaching of the Gospel: if Christ is preached, as if he rose from the dead, as none say in you, as if there is no resurrection of the dead: and if there is a resurrection of the dead, there is, then neither Christ is risen. If Christ does not rise, then is our preaching in vain, and so is your faith. We are also found to be false witnesses of God, because we obeyed God, because He raised Christ: whom you shall not raise, lest the dead rise again. If the dead do not rise, then neither does Christ rise; if Christ does not rise, your faith is in vain (1 Cor. 15:12-17). 4) This truth was always contained and taught by St. Church, as one of the most important, in its very symbols 1957; confessed to St. martyrs going to free death 1958; defended by apologists of Christianity against pagans and heretics 1959; Pastors and teachers revealed it, often even in deliberate writings 1960, calling it the essential truth in the Christian faith and fundamental 1961. II. The possibility of the resurrection of the dead should also not be in doubt. 1) Christ the Savior pointed to this possibility in both word and deed. In a word, when he said to the Sadducees, who rejected the resurrection of the dead, “You are deceived, you are not ignorant of the Scripture, nor the power, that is, the power of God” (Matthew 22:29), and even closer, when, explaining the fruits of the sacrament of the Eucharist, he testified: you who eat my flesh and drink my blood will have eternal life, and I will raise him up on the last day. For my flesh is truly meat, and my blood is truly beer. He who eats my flesh and drinks my blood remains in me and I in him. Just as the living Father sent me, and I live for the Father’s sake: and he who eats me will also live for my sake (John 6:54-57). In fact, when he actually raised the dead even during the days of his ministry on earth (Luke 7:14, 8:49; John 11:44), he raised the bodies of many Saints in Jerusalem at the moments of his death, by invisible power (Matthew 27:52.53), and finally resurrected himself (1 Cor. 15:20, etc.). 2) The Apostles, in explaining the same possibility of the resurrection of the dead, pointed: a) to the omnipotence of God the Father: God raised up the Lord, and He will raise us up by His power (1 Cor. 6:14); b) on the attitude of the Son of God towards us: Christ is raised from the dead, the firstfruits of those who died... Just as in Adam all die, so also in Christ all will live (- 16, 20. 22), who will transform the body of our humility, as if to be conformed to the body of his glory, according to the action, which will enable him and subdue all things (Phil. 3, 21); c) on the relationship of the life-giving Holy Spirit to us: if the Spirit of Jesus who raised from the dead lives in you, the raising of Christ from the dead will give life to your dead body, through His living Spirit in you (Rom. 8:11); d) on symbols of resurrection in nature: someone says: how the dead will rise; in what body they will come; crazy, you will not come to life even if you die: and the hedgehog will not die, not the body of the future, but a bare grain, if it happens, wheat or something else from the others. God gives him a body as he pleases, and to every seed his own body (1 Cor. 15:35-38). 3) The Holy Fathers and teachers of the Church, prompted by the objections of pagans and heretics, tried to reveal in particular detail the possibility of the resurrection of the dead. For this purpose: a) They explained the idea that in the world nothing is destroyed or disappears at all, but everything remains whole in the power and right hand of the Almighty 1962; that our bodies lose existence through death only for us, and not for God, who perfectly knows everything, even the smallest, particles of every dead body, even if they are scattered everywhere and united with other bodies, and is always able to reunite these particles into the former organism 1963. b) They recalled various miraculous healings of diseases described in the Bible in 1964, various resurrections of the dead in 1965, and especially the resurrection of the Lord Jesus himself in 1966. c) They turned to external nature and looked for images and similarities of resurrection in it, such as: the vegetation of plants from seeds thrown into the ground and rotting 1967, the annual renewal of nature 1968, the renewal of the day 1969, awakening from sleep 1970 and so on. d) They talked about the power and effectiveness of the Christian sacraments: baptism, in which we are completely, both soul and body, reborn for eternal life 1971; anointing, in which not only our soul, but also our body is sealed with the indestructible seal of the Holy Spirit, the life-giving Lord 1972; Eucharist, in which both our soul and our body are nourished by the life-giving body and blood of the Life-Giver himself and sincerely unite with Him 1973. e) In particular, in response to the objection that the resurrection of the dead is incomprehensible to us, they pointed to other, no less incomprehensible to us, objects, such as: the birth of each person 1974, the initial formation of the human body from the dust of the earth 1975, the creation of the world from nothing 1976 and so on. III. Based on the Word of God, following St. Fathers of the Church, we can talk about the very necessity of the resurrection of the dead. 1) The Word of God teaches that the Son of God came to earth for the purpose of saving us from sin and from all the consequences of sin (Matt. 18:11; Tit. 2:14; Heb. 2:14.15), and that He gained for us with His merits even more than what we lost in Adam (Rom. 5:15.17). But one of the most disastrous consequences of sin is death; patterns of sin are death (Rom. 6:23); one of our greatest losses in Adam is the loss of life even in the body (Gen. 3:17). So, according to the very essence of Christianity, it is necessary that, just as in Adam everyone dies, so in Christ everyone once came to life (1 Cor. 15:22), so that not only our first enemy - the devil - is defeated, but also the last enemy - death - is abolished (1 Cor. 15:26). Otherwise, the goal of Christ’s coming to earth, the goal of all Christianity, will not be fully achieved: not all of man will be saved, not all of his enemies will be defeated, in Christ we will receive less than what we lost in Adam. 2) The Holy Fathers and teachers of the Church argued that the resurrection of our bodies is required by both God’s truth and wisdom. Truth: for the human body participates both in the good deeds of the soul and in its iniquities; next, in fairness should also participate in its eternal rewards or punishments 1977. Wisdom: for, according to wisdom, God created man in two parts, from body and soul, so that in this form he would achieve his destiny; Consequently, the wisdom of God would not be justified by works if, sooner or later, the human body, after separation from the soul, was not again united with it to form a complete man 1978. IV. The resurrection of the dead will be universal and simultaneous. That is, - a) all people will be resurrected: just as in Adam all die, so in Christ all will come to life (1 Cor. 15:20); b) - not only the righteous, but also sinners: the resurrection wants to be dead, but the righteous and the sinner (Acts 24:15); c) everyone will rise together, both the righteous and the sinners: the hour is coming, in which all who are in the tombs will hear the voice of the Son of God, and they who have done good will come out to the resurrection of life, and those who have done evil to the resurrection of judgment (John 5, 28, 29). This universality and simultaneity of the resurrection of the dead was unanimously recognized by St. Fathers and Teachers of the Church 1979. V. According to their qualities, the resurrected bodies are 1) They will be essentially the same as those who were connected with known souls during the present life. This is visible: a) from the very concept of resurrection, which means the restoration and revival of the same thing that died, and not the formation or creation of something new 1980; b) from the example of Christ the Savior, who rose from the grave in his own body (John 20:25–27); c) from clear passages of Scripture, where it is said that it is those who are in the tombs who will hear the voice of the Son of God, and having heard them they will live (John 5:28), which is fitting for this corruptible to be clothed with incorruptibility, and for this dead one to be clothed with immortality (1 Cor. 15, 53) 1981; d) from the constant and unanimous teaching of St. Fathers and Teachers of the Church 1982. 2) But, on the other hand, they will also be different from real bodies: because they will rise in a transfigured form, in the likeness of the resurrected body of Christ the Savior, which, as the Apostle says, will transform the body of our humility, as if to be conformed to the body of his glory (Phil. 3:21). In particular, this is the difference between our future, resurrected bodies and the present saints. Paul depicts it in the following words: it is sown into corruption, it is raised in incorruption: it is sown not in honor, it is raised in glory: it is sown in weakness, it is raised in power: it is sown in a natural body, it is raised in a spiritual body (1 Cor. 15:42-44). That is, the resurrected bodies will be: a) Imperishable and immortal, as the Savior also said: having been granted the age to receive the resurrection from the dead, they neither marry, nor violate, nor die, for anyone can (Luke 20, 35, 36); as St. himself further explains the same idea. Paul: It is fitting for this corruptible to be clothed with incorruptibility, and for this dead thing to be clothed with immortality (1 Cor. 15:53), and as the saints unanimously taught. Church Fathers 1983. b) Glorious or luminous - like the body of Christ the Savior when he was transfigured on Tabor (Phil. 3:21), and according to His Divine promise: then the righteous will shine like the sun in the kingdom of their Father (Matthew 13:43) 1984. c) Strong and strong - as if they were not involved either in the exhaustion of 1985, or in general in the weaknesses of real life 1986. D) Spiritual, who, in contrast to the present spiritual, earthy or gross material body, will appear very subtle, light 1987, heavenly (1 Cor. 15, 48. 49), will have no need for food or drink (1 Cor. 6, 13) 1988, will become uninvolved in other bodily needs, like disembodied spirits - Angels (Luke 20:36; Matt. 22:30) 1989. 1) However, it is necessary to note: a) That all the indicated properties of resurrected bodies, although they are revealed to us in the Word of God, we are now unable to determine with accuracy, as the ancient famous teachers of the Church admitted: “it (the resurrected body), says St. Cyril of Jerusalem, there will be spiritual, wonderful, such whose properties we cannot explain as we should” 1990. b) That all of the indicated properties will undoubtedly belong to the bodies of the resurrected righteous, destined for eternal bliss, but not all to the bodies of resurrected sinners 1991. At the very least, it is impossible to say that the last bodies will rise in glory and be enlightened, when this property is clearly attributed by the Savior himself only to the righteous (Matthew 13:43), and it would be completely inconsistent with either the merits of resurrected sinners or their destination for hellish torment 1992. Only one thing can be stated with certainty, that the bodies of sinners will rise incorruptible and immortal: because the Apostle assimilates this property in general to resurrected bodies when he says about all the dead: for the trumpet will sound, and the dead will rise incorruptible (1 Cor. 15:52.53). “We will rise,” St. also taught. Cyril of Jerusalem, and we will all have eternal bodies, but not all of them will be similar. If anyone is righteous, he will receive a heavenly body in which he could deal with the Angels as he should; if anyone is a sinner, he will receive an eternal body, which must endure torment for sins in order to burn forever in fire and not be destroyed" 1993. c) That the bodies of the righteous themselves will not all have the indicated properties to the same extent, at least not all will be equally enlightened, but according to the merits of each righteous person. For St. The Apostle clearly says: another is the glory of the sun, another is the glory of the moon, and another is the glory of the stars: for a star differs from a star in glory. Likewise the resurrection of the dead (1 Cor. 15, 41. 42) 1994. 4) There were also some private opinions or fortune-telling regarding other properties of resurrected bodies, such as: regarding their gender, age, etc.; but opinions are such about which nothing decisive can be said, due to the lack of direct, frank teaching. Some, for example, thought that after the resurrection of bodies, the difference between the sexes would be abolished 1995; others are on the contrary, that it will remain 1996; still others, finally, believed that all the dead would rise in one male field - an opinion against which the blessed one armed himself. Augustine 1997. Some wondered that all the dead, both elders, men, youths, and children, would rise at the same age - according to the age of the fulfillment of Christ (Eph. 4:13) 1998; others said that in more than one, although they did not allow infants and young men to be resurrected at the age of infancy and adolescence, and not in adulthood 1999. VI. Having revealed, as much as is necessary and useful for us, the mystery of the future resurrection of the dead, St. The Apostle Paul also revealed another secret regarding those who will remain alive until the day of the second coming of Christ. This is the secret, he wrote to his Corinthian disciples, to whom he had just expounded the doctrine of the resurrection, this is the mystery I tell you: although we do not fall asleep, we will all change. Soon, in the twinkling of an eye, at the last trumpet, the trumpet will sound, and the dead will rise incorruptible, and we will be changed: for it is fitting that this corruptible should put on incorruption, and this dead thing should put on immortality (1 Cor. 15:51-53). No matter how brief these words are, the following three truths are obvious from them: 1) The change of the living at the last day will be accomplished as quickly as the resurrection of the dead: soon in the twinkling of an eye at the last trumpet. 2) The change in the living will follow from the same reason, from the same omnipotent voice of Christ, from which the dead will rise, and at the same time, and not before: for the trumpet will sound, and the dead will rise incorruptible, and we will be changed (1 Thessalonians 4:15). 3) The change of the living will consist in the same thing as the resurrection of the dead, namely: our present bodies, corruptible and dead, will be transformed into incorruptible and immortal: it is fitting for this corruptible to put on incorruptibility, and for this dead to put on immortality (53) 2000. We are just as unable now to explain this future change in the living as we are unable to explain the future resurrection of the dead. § 265. The universal court itself: its reality, image and properties After the Judge of the living and the dead appears on earth in His glory, and at His voice the dead are resurrected and the living are changed, the very judgment upon them will begin—the universal judgment. See also Tertullus. Apolog. c. 18; Const. Apost. V, 7; Ilar. in Ps. LI, n. 10; Kiril. alex. de adorat. in spirit et verit. lib. XVII; in Joann. IV, 51; Theodorite. in 1Corinth. VI, 51. I. The reality of the universal judgment is indisputably attested in the same testimonies of St. Scriptures and St. Traditions in which the reality of the second coming of the Lord and the resurrection of the dead are attested: for one is inextricably linked with the other. So - 1) Christ the Savior clearly taught: The Father does not judge anyone, but all judgment is given to the Sons... He has been given the domain to execute judgment, for the Son of man is, do not marvel at this: for the hour is coming, in which all who are in the tombs will hear the voice of the Son of God, and they will come out having done good to the resurrection of life, and having done evil to the resurrection judgment (John 5:22.27–29). And at another time: the Son of man will come in the glory of his Father with his angels: and then he will reward everyone according to his deeds (Matt. 16:27; 7:21-23; 11, 22. 24; 12, 35. 41. 42; 13, 37-43; 19, 28-30; 24, 30; 25, 31–46). 2) The Holy Apostles preached with no less clarity: (God) has appointed a day, in which He wills to judge the world in righteousness, concerning the man whom He presented, giving faith to all, having raised him from the dead (Acts 17:31). Behold, the Lord will come in the darkness of his holy angels, to execute judgment on everyone, and to expose all the wicked of all their deeds of wickedness (Jude 14:15). For it is fitting for us all to appear before the judgment seat of Christ, so that everyone may receive what he has done with the body, either good or evil (2 Cor. 5, 10; demo. Rom. 2, 5-7; 14, 10; 1 Cor. 4, 5; Eph. 6, 8; Col. 3, 24. 25; 2 Sol. 1, 6–10; 2 Tim. 4, 1; Rev. 20, 11–15). 3) The Holy Church has always contained and confessed this truth as one of the most important. The so-called Apostolic symbol says: “(I believe in Christ) ascended into heaven, from where He will come to judge the living and the dead”; in the symbol of Nicea Tsaregrad: “and again the coming one will judge the living and the dead with glory”; in the symbol of Athanasiev: “He will come to judge the living and the dead, and by his coming all men will be resurrected from their bodies, and will give an account of their deeds.” The same is repeated in their writings by St. Fathers and teachers of the Church; Polycarp 2001, Justin 2002, Tertullian 2003, Cyprian 2004, Cyril of Jerusalem 2005, John Chrysostom 2006 and others 2007. II. The image of universal judgment outlined in the Word of God presents us with: 1) The judge who sits on the throne of glory: when the Son of man comes in his glory, and all the holy angels with him: then he will sit on the throne of his glory (Matthew 25:31). 2) Executors of His will and, as it were, accomplices in judgment. The executors of His will will be the Angels: and His Angels will send out with a great trumpet voice, and His chosen ones will be gathered from the four winds, from the end of the heavens to the end of them (Matthew 24:31), and they will gather from His kingdom all temptations, and those who do iniquity (- 13, 41), and they will separate the wicked from among the righteous (- 49). The participants in the judgment will be the Saints, at least the most perfect of the Saints, such as St. Apostles: Amen, I say to you, Christ said to his disciples, because you who came after me into the regeneration, when the Son of man sits on the throne of his glory, you also will sit on the double throne, judging the foolish tribe of Israel (Matthew 19:28). Don’t you know, asked St. Paul Corinthian, for the saints of the world have to judge (1 Cor. 6:2) 2008. 3) The defendants. They will appear in court; a) all people, living and dead: and all the nations will be gathered before him (Matt. 25:32), - before God and our Lord Jesus Christ, who wants to judge the living and the dead at his appearing and his kingdom (2 Tim. 4:1): for he is the one named by God to judge the living and the dead (Acts 10:42); b) righteous and evil: for it is fitting for us all to appear before the judgment seat of Christ, so that everyone who has done with the body will receive either good or evil (2 Cor. 5:10; taken down John 5:29; Rom. 2:6.7) 2009; c) not only all people, but also fallen spirits, whom, according to the testimony of the Apostle, God did not show mercy, but bound them captives of darkness and delivered them up to the tormented judgment to guard (2 Peter 2:4; demolished Jude 6). 4) Subject of the trial. The subject of judgment will be - a) not only human deeds: since the Lord will reward everyone according to his deeds (Rom. 2:6; demolished 2 Cor. 5:10; Jude 15) 2010; b) but also words: I tell you: every idle word that men speak will be given back on the day of judgment (Matthew 12:36); c) and the most secret thoughts: for the Lord will come, who will bring the secret of darkness into the light, and will reveal the counsels of the heart: and then everyone will have praise from God (1 Cor. 4:5; demolished: Rev. 2:23) 2011. 5) Separation of the righteous from the sinful. And he will separate them from each other, just as a shepherd separates the sheep from the goats. And he will set the sheep on his right hand, and the goats on his left (Matthew 25, 32, 33). 6) The Judge pronounces a sentence on both. Then the king says to those on his right hand: Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25:34). ... Then he also speaks to those who exist on his side: Depart from me, cursed, into eternal fire, prepared for the devil and his angel (- 41). The Holy Fathers and teachers of the Church recognized this image of the general judgment as undoubtedly true, and left their interpretations on it 2012; but it has often been noted that it should not be understood in all its details literally and in a human form. “Scripture,” says St. Basil the Great, represents this personified, not because the Judge will ask each of us questions, or give answers to the judged, but to instill in us care, and so that we do not forget to think about our justification. It is likely that by some unspeakable force, in a moment of time, all the deeds of our life, as in a picture, will be imprinted in the memory of our soul. And thus we will hear this: now you have offended them, advise them; against my face (Hosea 7:1). And the books mentioned in Daniel (- 7, 10), what else do they mean if the Lord does not awaken in human memory the images of everything that has been done, so that everyone remembers his deeds, and so that we can see why he is being punished” 2013. “We should not think that the coming of the Lord will be local and carnal, but we must expect Him in the glory of the Father suddenly in the whole universe” 2014. “We should not think that a lot of time will be spent until everyone sees themselves and their deeds; and the judge and the consequences of God’s judgment, with indescribable power, in a moment of time the mind will imagine, all this will vividly outline before itself, and in the sovereign soul, as if in a mirror, it will see the images of what it has done” 2015. III. Based on the presented image of the judgment that will take place at the end of the world, one can also conclude about the properties of this judgment. He will obviously - 1) Universal: because it will extend to all people, living and dead, good and evil, even to the fallen angels themselves: then the Lord will have to judge the universe (Acts 17:31) 2016. 2) Solemn and open: because the Judge will appear in all his glory with all the holy Angels, and will carry out judgment before the face of the whole world, heavenly, earthly and underworld 2017. 3) Strict and terrible: because it will be accomplished according to all the truth of God, and only one truth; then there will be a day of wrath and revelation of the righteous judgment of God (Rom. 2:5) 2018. 4) Decisive and last: because he will invariably determine for all eternity the fate of each of the defendants (Matthew 25:46). § 266. Associated circumstances of the universal judgment: a) end of the world On the same last day, on which the final judgment of God will take place over the whole world, the end of the world will follow. I. In St. The Scriptures clearly show: a) the reality or certainty of this future event; b) its essence and image, and c) close connection with the universal court. 1) Reality. That the existing world will have an end is - a) predicted by the Psalmist back in the Old Testament, crying out to God: in the beginning, O Lord, you founded the earth, and the works of your hand are the heavens; they will perish, but you remain; and they promised to wear all their garments, and like their garments (Ps. 101:26.27); b) Christ the Savior himself testified in the new testament when he said: heaven and earth will pass by (Matthew 24:35; demolished 5:18), and gave a promise to his disciples: behold, I am with you all the days, even to the end of the age (Matthew 28:20). That the end of the world will follow precisely on the day on which the general judgment will take place is clear: a) from the words of the Savior in the parable of the seed: the harvest is the end of the age, and the harvesters are angels. Just as the tares are gathered up and burned with fire: so it will be at the end of this age... Angels will come out and the wicked will be separated from the midst of the righteous (Matthew 13, 39. 40. 49; demolished 24, 29); b) from the words of St. Apostle Peter: the present heavens and earth are also hidden by the word, reserved by fire for the day of judgment and destruction of ungodly men (2 Peter 3:7). 1) Essence and image. The end of the world will not consist in the fact that it is completely destroyed and destroyed, but in the fact that it will only change and be renewed through fire. They will perish, said the Psalmist about the present heaven and earth; but further explained his thought: for the robe will be worn out and changed (Ps. 101:26.27). And St. Peter, having said that the present heavens and earth are reserved for fire for the day of judgment, continues: the day of the Lord will come, like a thief in the night, in which the heavens will pass by with a noise, the elements that are burned will be ruined, and the earth and the works on it will be burned up; and one more thing: for his sake the heavens will be destroyed, and the elements will melt with scorch (2 Peter 3, 10. 12); - but then immediately adds: the heavens are new and the earths are new according to the promise of his tea, in them truth lives (- 13). St. John the Theologian, indeed, saw in revelation a new heaven and a new earth: the first heaven and the earth were first (Apoc. 21:1). 2) Close connection with the general court. This connection is indicated by St. The apostle Paul said: the desire of creation is for the revelation of the sons of God. For the creation obeys vanity, not by will, but because of him who obeyed in hope: for the creation itself will be freed from the work of corruption into the freedom of the glory of the children of God (Rom. 8:19-21). As a result of the fall of man, all creation involuntarily submitted to the work of decay, and sighs and sympathizes with us (- 22). When the work of restoring man is completed, then, according to the same law, creation must also be freed from its work and, in general, from the disastrous consequences of sin. But the work of human restoration will end in a general judgment, which will be followed by the revelation of the sons of God. Next, at the same time, creation itself must be freed from the work of corruption into the freedom of the glory of the children of God; the entire material world must be cleansed of the disastrous consequences of human sin and renewed. This renewal of the world will take place on the last day through fire, so that in the new heaven and new earth nothing sinful will remain, but only righteousness will live (2 Peter 2:13). II. All the stated thoughts about the end of the world were also preached by St. Fathers and teachers of the Church. For example: St. Irenaeus: “it is not the essence or substance of creation that is abolished (for He who created it is true and powerful), but the image of this world passes away, that is, that in which the disorder occurred... When this image passes away and man is renewed and rises to incorruption, then a new heaven and a new earth will appear 2019. St. Cyril of Jerusalem: “Our Lord Jesus Christ will come from heaven, He will come with glory at the end of this world on the last day. For there will be an end to this world, and this created world will be renewed. since debauchery, theft and fornication and every kind of sin spilled over the earth, blood, with blood (Hosea 4:2) was mixed in the world: so that this wonderful abode of creatures does not remain forever full of lawlessness, this world will pass away in order to again appear better... The Lord shines the heavens not in order to destroy them, but in order to again reveal them in a better form. Listen to the words of the prophet David: in the beginnings, O Lord, you founded the earth, and the works of your hand are the heavens (Ps. 101:26). They will perish, but you remain (- 27). But, someone will say, why, he says clearly: they will perish? This can be seen from what follows: like all the garments they have worn, and like the garments they have worn, they will be changed. For just as it is said about a person that he perishes, as it is said: see how the righteous perish, and no one accepts it with his heart (Is. 67:1), while he expects the resurrection: so we equally expect some resurrection and heaven” 2020. St. Basil the Great: “a foreshadowing of the dogmas about the end and change of the world is what is now briefly given to us in the very beginnings of the inspired teaching: in the beginning God created. What began with time, out of all necessity, will end in time. If the beginning is temporary, then do not doubt the end... But they (the learned pagans) did not find one of all the ways to understand God, the Creator of the universe, the righteous Judge, who rewards everyone worthily according to their deeds, and how to accommodate in their minds the idea of ​​death, which follows from the concept of judgment; because the world needs to change if the state of souls is to move into another kind of life. For just as present life has qualities akin to this world, so the future existence of our souls will receive a lot characteristic of its state” 2021. Blazh. Jerome: “it is clearly shown (Ps. 101:27) that the death and destruction of the world does not mean its turning into nothing, but a change for the better. Likewise, what is written elsewhere: there will be the light of the moon, like the light of the sun (Isa. 30:26), which means not the destruction of the former, but a change for the better. Let us consider what has been said: it is the image that passes away, not the being. St. expresses the same thing. Peter (2 Peter 3:13)… He didn’t say; we will see other heavens and another earth, but the former and ancient ones have been changed into better ones” 2022. They also taught: Justin Martyr, Athenagoras, Tatian, Theophilus of Antioch, Minucius Felix, Hippolytus, Methodius and others 2023. The Fifth Ecumenical Council, refuting the various errors of the Origenists, solemnly condemned their false teaching that the material world would not only be transformed, but would be completely destroyed 2024. § 267. b) The end of the grace-filled kingdom of Christ and the beginning of the kingdom of glory; remark about chiliasm or the millennium of Christ Together with the demise of the material world and its transformation into a new, better world, the demise of the gracious kingdom of Christ will follow, and the eternal kingdom of God, the kingdom of glory, will open. I. The first thought - about the death at that time of the grace-filled kingdom of Christ - was clearly expressed by St. The Apostle Paul, when, speaking about the future resurrection of the dead at the second coming of the Savior, wrote to the Corinthians: just as in Adam all die, so in Christ all will live. Each in his order: Christ was the firstfruits, then those who believed in Christ at his coming. The same death, when he gives up the kingdom to God and the Father, when he abolishes all authority and all authority and power. It is fitting for him to reign until he puts all his enemies under his feet. The last enemy will be destroyed by death (1 Cor. 15:22-26; taken down. Matt. 13:24. 30. 39). And this last enemy will be destroyed precisely when all people are not only resurrected and made incorruptible (-52), but creation itself is freed from the work of corruption into the freedom of the glory of the children of God (Rom. 8:21), and when the word is written: sacrificed, death became a victory. Where is the sting, death? where is the victory (1 Cor. 15, 54. 55)? II. In confirmation of the idea that, following the death of the kingdom of grace, a new kingdom of God will open, the kingdom of glory, in which the Lord, together with the Father and the Holy Spirit, will reign forever 2025, serve: 1) On the one hand - a) the words of the Savior: then (i.e. immediately after the general judgment and so on, after the end of the kingdom of grace) the righteous women will shine like the sun in the kingdom of their Father (Matthew 13:43), and also: there will be weeping and gnashing of teeth when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, you those who are driven out: and they will come from the east and the west and the north and the south, and will lie down in the kingdom of God (Luke 13:28-29); b) testimony of St. Apostle Paul that, after the resurrection of the dead, flesh and blood cannot inherit the kingdom of God (1 Cor. 15:50), the unrighteous will not inherit the kingdom of God (1 Cor. 6:9; demolished Gal. 5:21; 2 Sol. 1:5). 2) On the other hand, the words: a) The angel-angel of the blessed. To the Virgin about Christ the Savior: there will be no end to his kingdom (Luke 1:33); b) Apostle Peter: the very entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly given (2 Peter 1:11); c) Apostle Paul: I endure everything for the sake of the elect, so that they too may receive salvation in Christ Jesus with eternal glory (2 Tim. 2:10); the word is true: if we die with him, we will live with him; if we endure with him, we will reign (- 11); If we are children and heirs: heirs to God, but heirs to Christ: as long as we suffer with him, we will also be glorified with him (Rom. 8:17); and the Lord will deliver me from every evil work, and save me into his heavenly kingdom: to whom be glory forever and ever, Amen (2 Tim. 4:18); d) finally, the Savior himself in the Apocalypse of John the Theologian: to him who overcomes I will give to sit with me on my throne, just as I also conquered and sat with my Father on his throne (3:21). 3) Holy Fathers and teachers of the Church, following St. Scripture also taught that the kingdom of grace will end with universal judgment and the kingdom of glory will open in 2026. For example, here are the words: St. Zeno of Verona: “The Apostle Paul (1 Cor. 15:24) speaks of the temporary kingdom of God incarnate, after which this one will come and create judgment for the living and the dead, which is confirmed by the very connection of the speech, which says that Christ must reign with his saints until he ceases all authority, all power and power, until he puts all enemies under his feet, until the last enemy death will be destroyed (1 Cor. 15:24-26). But the Evangelist Luke (1, 34) and Solomon (Wis. 3, 4-8) understood the original power, in which, having a continuous participation from century to century, the Son never received the kingdom from the Father, and will never transfer it to the Father. For he always reigned with his Father, as He Himself says: My kingdom is not of this world (John 18:36). The Apostle Paul expressed this more clearly: for this you know, he says, that every fornicator or unclean or covetous person, who is an idolater, has no inheritance in the kingdom of Christ and God (Eph. 5:5), showing that there is one kingdom of the Father and the Son” 2027. St. Cyril of Jerusalem: “He who will judge the living and the dead will reign forever, who died for the living and for the dead, as Paul says: for this Christ both died and is alive, and reigns over both the dead and the living (Rom. 14:9) Someone dared to say that at the end of the world Christ will not reign; dared to assert that the Word, which came from the Father, having returned to the Father, will no longer exist. He blasphemes in this way to his condemnation: for he did not heed the words of the Lord: the Son abides forever (John 8:35), he did not heed the words of Gabriel: and he will reign in the house of Jacob forever, and of His kingdom there will be no end (Luke I, 33) ... And do you want to know why those who teach otherwise have reached such madness? They read with evil intent the kind words of the Apostle: it is fitting for him to reign until he puts all his enemies under his feet (1 Cor. 15:25). And they say that when the enemies are laid down at His feet, He will reign no more; but what they say is bad and senseless. For He who reigned before he overthrew his enemies, will he not reign all the more after he has defeated them?” 2028. III. After everything we have said about the general judgment with its circumstances, preliminary and accompanying, it is determined by itself how one should look at the doctrine of chiliasm (χιλιασμός - millennium) or the thousand-year kingdom of Christ. The essence of this is as follows: “Long before the end of the world, Christ will come to earth again, defeat the Antichrist, resurrect only the righteous, establish a new kingdom on earth, in which the righteous, as a reward for their exploits and sufferings, will reign with Him for a thousand years, enjoying all the benefits of temporary life; then will follow the second general resurrection of the dead, the general judgment and the general eternal retribution.” However, the teaching of the Chiliasts was known in two forms. Some said that Christ, when he establishes his thousand-year kingdom on earth, will restore Jerusalem in all its glory, will again introduce the fulfillment of the ritual law of Moses with all sacrifices, and that the happiness of the righteous will consist in all kinds of sensual pleasures. This is how the heretic Cerinthus, imbued with false Jewish and Gnostic beliefs, began to teach in the first century, and other Judaizing heretics continued after him: the Ebionites 2030, the Montanists 2031, and in the fourth century the heretic Apollinaris with his followers 2032. Others, on the contrary, argued that the bliss of the righteous during the thousand-year reign of Christ would consist only in innocent, pure, spiritual pleasures, and did not preach at all about the restoration of Jerusalem at that time, or about the restoration of the ritual law of Moses. In this form, the opinion about the millennium was first expressed by Papias, who lived in the Apostolic Age 2033, then found in Justin Martyr, Irenaeus, Hippolytus, Methodius and Lactantius 2034; in later times it was renewed, with some peculiarities, by the Anabaptists, the followers of Swedenborg and other mystics and Illuminati 2035. But neither in its first nor in its last form can the doctrine of the millennium be accepted by an Orthodox Christian. For: 1) In both of its forms it is based on the assumption that there will be a two-fold resurrection of the dead; the first, a thousand years before the end of the world, the resurrection of some righteous people; another before the very end of the world, when sinners will rise again, and general judgment and eternal retribution will follow. Meanwhile, the Savior Himself taught with all clarity that there will be only one general resurrection of the dead on the last day, that, according to His voice, both the righteous and sinners will then rise from their graves together, and will directly receive from Him the final judgment and the final reward (John 5, 25. 28. 29; 6, 40. 54; Matt. 13, 40–42; 25, 31–46). 2) In both of its forms, it allows the coming of Christ the Savior to earth a thousand years before the end of the world, contrary to the teaching of the Word of God, which preaches only two comings of Christ: the first humiliated, when He came to redeem us, the second - the glorious one, which will take place at the very end of the world, when He will appear to judge the living and the dead (Matt. 13, 40-43; 24, 27–51; 25, 31–46). 3) In both of its forms, it admits that, after the end of the kingdom of grace and before the kingdom of glory, there will be some kind of middle, third kingdom of Christ, for which after a thousand years the end will come - while the Word of God teaches only about two kingdoms of Christ, the kingdom of grace, which will continue until the very end of the world and the general judgment (1 Cor. 15:25), and the kingdom of glory, which will begin immediately after the general judgment and will no longer have an end (Luke 1:33; 2 Peter 1:11). 4) In its first form, it contradicts, in particular, the teaching of the Word of God that on the resurrection of the dead they neither marry nor commit sexual intercourse (Matt. 22:30; Luke 20:34), that the kingdom of God is food and drink (Rom. 14:17), and that the ritual law of Moses, which had only a representative meaning before the coming of the Savior, was abolished by Him forever and replaced by the law most perfect, New Testament (see § 146). 5) If the teachings about chiliasm in its latest form were also held by some of the ancient teachers of the Church - Justin, Irenaeus, Methodius: then they were held solely as a private opinion, and not as a dogma, according to the testimony of Justin himself, who notes that he thinks so along with some, and many Christians of the pure and Orthodox faith do not share his beliefs 2036. This is all the more certain because - 6) Other teachers of the Church at the same time directly rebelled against the teaching of chiliasm, such as: Caius, Presbyter of Rome 2037, St. Dionysius of Alexandria 2038, Origen 2039, Eusebius of Caesarea 2040, Tikhon the African 2041, Basil the Great 2042, St. Gregory the Theologian 2043, St. Epiphanius 2044, blessed. Jerome 2045, Philastrius 2046 and Blessed. Augustine 2047, - calling the aspirations of the chiliasts empty inventions, funny, absurd fables, completely disgusting to St. Scripture 2048. 7) If it was possible to adhere to the doctrine of chiliasm as a private opinion, then only until the universal Church expressed its voice about it. But when the Second Ecumenical Council (in 381), condemning all the errors of the heretic Apollinaris, also condemned his teaching about the millennium of Christ, and for this purpose introduced into the very symbol of faith the words about Christ: “there will be no end to his kingdom,” - to adhere to this teaching, even as a private opinion, is completely impermissible for an Orthodox Christian. 8) To prove their thoughts, chiliasts usually pointed and point to the 20th chapter of the Apocalypse, which sets out the vision of John the Theologian, how an Angel, having the keys of hell, came down from heaven, bound and imprisoned the devil in the abyss for a thousand years, as was then the first resurrection, when the followers of Christ came to life and reigned with Christ for a thousand years, as, according to At the end of a thousand years, Satan will be released from prison... for a short time, and will come out to deceive the tongues that are on the earth, and soon judgment will follow on all the resurrected dead and eternal recompense to them and to the devil. But - a) It is known that the Apocalypse is a prophetic and deeply mysterious book, the meaning of which is precisely inaccessible to us. And to interpret prophetic passages literally, if they appear in this form to contradict other passages of Scripture, direct and clear, is completely contrary to the rules of the Holy Scriptures. Hermeneutics, which rightly prescribes in such cases to explain prophecies in a mysterious sense: because God, who gave revelation to people, cannot contradict himself. b) As far as it is possible to understand the mysterious meaning of the 20th chapter of the Apocalypse, the best interpreters of it, following the blessed one. Augustine explained this chapter as follows: under the name of the Angel who came down from heaven and has the keys of hell, of course, the Angel of the covenant is the Lord Jesus, who came to earth in order by his death to abolish the possessor of the power of death, that is, the devil (Heb. 2:14), to destroy the works of the devil on earth (1 John 3:8) and to cast him out (John. 12, 31). By the name of binding and imprisoning the devil, it is meant that the Lord, through his preaching, through his repeated experiences of casting out demons from people, and especially through his death, actually cast out the devil, bound the strong one (Matthew 12:29), brought down his principalities and powers, brought them to shame by his boldness, defeating them on the cross (Col. 2:16). Under the name of the thousand-year kingdom of Christ we mean the entire indefinite period of time from the very beginning of the grace-filled kingdom of Christ on earth, or actually from the time when the faith of Christ under Constantine the Great became triumphant and dominant in the world until the end of the age - according to the Psalmist: I will remember my covenant, my word, my commandment for a thousand generations (Ps. 104, 8), the expression: in thousands of generations means indefinitely all future human generations until the end of the world. Under the name of the first resurrection we mean the spiritual resurrection of people in Christianity, which begins through their conversion, justification and rebirth, according to the words: rise from sleep, and rise from the dead, and Christ will illuminate you (Eph. 5:14; taken down by John 5:24), and ends when the souls of true Christians are transmigrated from real life, which was like death for them, into true life with Jesus Christ. Further, the release of the devil from prison for a short time in order to deceive tongues means the appearance on earth of the Antichrist shortly before the very end of the world. Finally, the judgment of all the living dead and retribution both to them and to the devil - this is a general, final judgment and final retribution 2049. “The Apostle says: and for this reason God will send upon them the power of flattery (2 Thess. 2:11). Afterwards means the same thing as allowing things to happen, not so that they would be justified, but so that they would be condemned. Why? those who did not believe in the truth (- 12), that is, the true Christ, but were pleased with unrighteousness. i.e. in the Antichrist. God will allow this to happen during the persecution, not because he cannot prevent it, but in order to crown his ascetics for patience, as usually happens, like His Prophets and Apostles, so that for short-term suffering they will inherit the eternal kingdom of heaven, as Daniel says: and at that time all your people who are found inscribed in the book will be saved” (Daniel 12, 1), clearly in the book of life (Cyrill. Hierus. chapter. lecture XV, paragraph 17, p. 325). Irin. adv. haer. V, 25, n. 1, sq.; Hippolytus. de Antichrist. c. 14.15; Tertul. de praescr. haer. c. 4; Evsev. in Luc. XVII, 24; Chrysostom de cruc. et latron. homil. 1, n. 4; II, n. 4; Ambrose. Bened. Patriarch. c. 7; Jerome. in Ps. LXXXIX; Theodorite. in Nam. quaest. III. Lactanz. Inst. Divin. VII, 17; Gezihiy Jerusalem. Quest. IX, in Coteler. Monum. eccles. Graec. T. VIII; Jerome. in Isai c. XVI, XXIII. Kirill. epys. ogl. instructive V, n. 14, p. 321; John. Damascus. exact izl. right faith book IV, ch. 26, pp. 300–301. Before the coming of Christ, the enemy of people and the adversary of God, the demon, the thief of God’s name, will appear in the world, clothed in human nature” (Theodoret. brief summary of God’s dogma. Chapter 23, in Chron. Read. 1844, IV, 355). “3 Knowing that there will be no forgiveness for him at the trial, he will reveal open warfare not through his servants, as usual, but by himself, in all signs and lying wonders. Being the father of lies, he will deceive the imagination through false actions, so that the people will imagine that they see a dead man resurrected, while they are not resurrected, as if they see the lame walking and the blind seeing, while there was no healing” (Cyril. Hierus. General Teachings XV, paragraph 14, p. 321). The same with St. Ephraim the Syrian in words. for the coming The Lord's and the Antichrist's (Tv. Holy Father XIV, 31). Irin. adv. haer. V, 30; Hippolytus. de antichrist. c. 14.15; Ilar. in Math. XVII; Ambrose. Bened. Patriarch. c. 7; Jerome. in Mich. c. IV; Augustin. de civit. Dei XX, 7. “A man is a blasphemer and a lawbreaker who will receive the kingdom not from his ancestors, but will steal power through sorcery” (Cyrill. Hierus. General teaching XV, paragraph 13, pp. 320–321. Demolished. Damascus. exact exposition of the rightful faith, book IV, ch. 26, p. 301). Irin. adv. haer. V, 25, n. 1; 28, paragraph 2; Kirill. jerus. ogl. instructive XV, paragraph 15, page 322. Ephraim. Sirin. word for the coming. The Lord and the Antichrist, in TV. St. Father XIV, 33; John. Damascus. exact izl. right faith book IV, 26, p. 301 and others. (see Coucepa Thesaur. eccles. under the word: άντίχριστος). “The Antichrist will reign for only three and a half years. We say this, borrowing not from books, the inspiration of which is unknown, but from Daniel; he says: and it will be given into his hand even before a time, and times, and half a time (Dan. 7:25). By time we mean one year in which he will appear and become stronger; by times the next two years of his lawful rule, which together with the first will amount to three years, and by half-time we mean six months. And in another place Daniel also says: And they swear by those who live forever, as in time, and in time, and in time (Dan. 12: 7).” (Cyrill. Jerusalem. General teaching XV, paragraph 16, pp. 323–324). In general, more detailed information about the Antichrist can be found in the book of the Reverend. Stefan Yavorsky: Signs of the coming of the Antichrist and the end of the century. Moscow 1703. De civit. Dei XX, 19, n. 3. Hammond, in Epist. II ad Thessal. Klee, Manuel de l'hist. des dogm. Chret. T. 1, p. 133, Paris 1848. Luther, Captiv. Vabul.; Calvin. Inst. IV, 8, n. 10. The essence of the dispute about this subject between Protestants and Papists is briefly shown in the Theology of St. Irenaeus Falkovsky lib. XVII, p. 6, in T. II, p. 262–263. “Then the sign of the Son of man will appear in heaven (v. 30), that is, the cross, which is brighter than the sun; since the sun is darkened and hidden, but the cross appears; he would not have appeared if he had not been much brighter than the rays of the sun. But what is this sign for? In order to completely disgrace the shamelessness of the Jews. For Christ will come to this judgment, having the greatest justification - the cross, showing not only wounds, but also shameful death" (John Chrysostom on Ev. Matthew. conversations. LXXVI, paragraph 3, in vol. III, pp. 309-310). “The honorable cross will first appear again at the second coming of Christ, as an honorable, life-giving, venerable and holy scepter of the Gift of Christ, according to the word of the Master, who says that the sign of the Son of man will appear from heaven (Matthew 24:30)” (Ephraim. Syriac words for the honorable cross, in Tv. Holy Father XIV, 41). Sn. Cyrus. Hier. ogl. instructive XV, century 22, p. 329. Kirill. jerus. ogl. instructive XV, paragraph 1, pp. 308–309. See symbols: apostolic, Nice-Constantinopolitan, Athanasiev, also in St. Irenaeus (adv. haer. 1, 10), Tertullian (de praescr. haeret, c. 13), etc. Last myrrh churches about torment Polycarp, paragraph 14, in Chr. Thurs. 1821, I, 135. Cfr. Ruinart. acta martyr, sincer. p. 70. 150. 494, Amstel. 1713. Justin. Apologist. 1, ch. 18.52; Tatian. contra Graec. c. 6; Theophilus. ad Autolic. They left behind special writings about the resurrection of the dead: St. Justin Martyr, Athenagoras, Tertullian, Clement of Alexandria, Origen, St. Methodius, Eusebius, St. Gregory of Nyssa, St. Ambrose, St. Ephraim the Syrian, St. Zeno of Verona and friend. Justin. Dialog. cum Thyph. c. 80; Tertullus. de resurr. earnis c. 1; Augustine. de civit. Dei XX, 20; Kirill. alex. in Joann. XX, 24. 25. Tatian. contr. Graec. With. 6; Minuts. Fel. ad Octav. c. 16; Grieg. nissk. de opif. homin. c. 26; Jerome. Epist. XXXVIII ad Pammach. Tertullus, de resurr. carnis c. 68 et squ. “Let various plant seeds be mixed (for you, who are weak in faith, I present weak examples), and these various plant seeds will be in one handful of yours: is it difficult for you as a person, or, on the contrary, is it easy to distinguish what is in your handful, and separate the seeds of each plant according to their properties, and give them their own place to grow? So, you can discern and restore to its previous state what is in your hand; But can God really not discern and restore to its former state what is contained in His handful?” (Cyrill. hier. og. lecture. XVIII, paragraph 3, p. 407). Irin. adv. haer. V, 12, n. 6; Grieg. nissk. orat. III, de resurr. Christi, Opp. T. III, p. 425, ed. Morel. Irin. adv. haer. V, 13, n. 1; Tertul. de ressur. carn. c. 17; Const. Apost. V, 7; Kirill. jerus. ogl. instructive Χ VIII, n. 16, p. 419. Ignat. Bogon. Epist. ad Smyrn. n. 1; ad Trall. n. 9; Irin. adv. haer. V, 7, n. 1; Justin. Dialog. сum Tryph. c. 69; Kunpian. Epist. LXXIII; Epifan. haer. LXIV, n. 67; Kupill. alex. in Joan. X, 10. Klim. Rome. Epist. 1 ad Corinth. n. 24; Theophilus. ad Autolic. 1, 13; Tertullus. Apol. Ch. 48; Epifan. haer. LXIV, n. 37.68; Kirill. jerus. ogl. instructive XVIII, n. 6: “wheat is sown, if it happens, or some other kind of seed: when the seed falls, it dies, rots and becomes unfit for food. However, it appears juicy in greenery, and having fallen in a small form, it now appears in a beautiful form. But wheat was created for us. For wheat and other seeds were created for our use, and not for their own sake. Thus, what was created for us, having been killed, comes to life; and we, for whom this was created, who have died, shall we not arise?” (- page 410). Theophilus. ad Autol. 1, 13; Tertul. de resurr. carnis c. 12; Minuts. Fel. ad Octav. c. 31; Kirill. jerus. ogl. instructive IV, no. 30, p. 78; Ambrose. de resurr. lib. II, n. 61. Theophilus. ad Autol. 1, 13; Epifan. Ancorat. n. 84; Zeno. Veron. de resurr. n, 8. Tertullus. de anim. c. 43; Epifan. haer. LXIV, n. 37. Irin. adv. haer. III, 17, n. 2; Isis. pelus. Epist. lib. 1, epist. CCXXÏ βαπτιζύμεθα ουν υπέ . ρ των νεκρών τη φύσει σιομάτιεν, εί αφθαρσίαν αυτά μετασχευασθηναι πιστευοντες. Dionysus. Areopagus. about the church hierarch. Ch. VII, no. III, § 9. Ignat. Bogonos. Epist. ad Ephes. n. XX Irin. adv. haer. IV, 18, n. 5; Grieg. nissk. orat, catech. c. 38; Ilar. de Trinit. VIII, 16. Justin. apologist 1, n. 19; Tatian. contra Graec. c. 6; Kirill. jerus. ogl. instructive IV, no. 30, p. 78; ХVIII, n. 9: “For a hundred, or even two hundred years, where were we all who are now speaking and listening? Don't we know the original composition of our bodies? Don't you know that we are born from weak, ugly and monotonous substances? And from this uniform and weak substance a living person is formed; from this weak thing, when it takes on flesh, stronger nerves and clear eyes are formed, and nostrils for smelling, ears for hearing, a tongue for speaking, a beating heart, arms for working, and legs for running, and all other members. And this weak thing becomes a builder of ships and houses, and an architect and an artist in every art, and a warrior and a legislator and a king. God, who created us from uneducated substances, will not be able to resurrect the dead? The one who forms a body from the weakest substance will not be able to resurrect a dead body? The one who created what did not exist before will not resurrect what already existed and died” (- pp. 412–413)? Nile. Epist. lib. 1, epist. ad Aphlhon. Samarit. CIX. CXI. Irin. adv. haer. V, 3, n. 2; Tertullus. Apolog. c. 48; Epifan. haer. LXIV, n. 66. 72; Kirill. jerus. XVIII, n. 6: “if we compare the difficulty of a thing: which is heavier, should we first sculpt a statue, or restore the fallen one to its previous form? God, who created us from nothing, will not be able to resurrect those who exist when we die? (- page 409); Jacob. nizib. words Oh resurrected. dead: “if God created Adam out of nothing: then it is much more convenient for Him to resurrect him in the form in which he already was, because the seed was already thrown into the ground... If the earth produced something that it did not have a seed in itself; and if, without being inseminated, she gave birth in her virginity: then what an impossible task is it for her to grow something of which she has the seeds in herself, and give birth while being inseminated? (Chronicle Thu. 1837, II, 32. 33). Kirill. jerus. ogl. instructive ХVIII, paragraph 4. 19, p. 407. 423; Evcev. de resur. lib. 1 (in Galland. IV, p. 480); Ambrose. de fide resurrect. n. 52: eum omnis vitae nostrae ratio in corporis animaeque consortio sit, resurrectio autem aut boni actus praemium habeat aut poenam improbi, necesse sit corpus resurgere, cujus actus expenditur... et caet.; John Damascus. exact izl. right faith book IV, ch. 27: “if one soul practiced itself in the deeds of virtue, then alone it would receive the crown; and if one indulged in pleasures, then one would be punished justly. since the soul does neither good nor evil deeds without the body, then in justice both soul and body together receive reward” (p. 303). Athenagoras. de resurr. mort. n. 15. Clement. Rome. Epist. 1 ad Corinth. n. 24; Iycmin. Apolog. 1, n. 18.52; Theophilus. ad Autol. 1, 13; Tertul. de praescr. haeret, c. 13; Afanas. de incarn. Verb. n. 10; Ilar. in Ps. LV, n. 7; Kirill. jerus. ogl. instructive IV, no. 30; Evsev. in Ps. 1, 5; John Chrysostom in Hebr. homil. XIX, n. 1. (4979) άρχαΐον άποκατάστασις (Grig. nissk. in Ecclesiast. hom. 1, in Opp. T. 1, p. 385, ed. Morei). Τοΰτο γάρ έστι ή άνάστασίς , ή εις τό άρχαΐον τής φόσεως ήμών άναστοιχείωσις (- in fun. Pulcher. orat, funebr. T. III, p. 523). Demolished. John. Zlat. in 1Corinth. homil. XLI, no. 2. Σαφώς έδίδαξεν , ώς ούχ έτερον άνίσταται , άλλ ’ αύτό τό φθειρόμενον . Οΐον γάρ τινι δακτύλω τω λόγω τούτω αύτό ύπέδειξε λέγων τό φθαρτόν τοΰτο καί τό θνητόν τοΰτο (Theodorit. in 1 Corinth. XV, 53, in T. III, p. 280). Irin. adv. haer. II, 59, n. 5; V, 13, n. 3–5; Justin. de resurr. carn. n. 2.5 (in Grabe Spicil. T. II); Theophilus. ad Autol. 1, 12; II, 36; Method. de resurr. 11. 12. 13; Kirill. jerus. ogl. instructive IV, no. 3.31; XVII, no. 18; Epifan. haeres. LXIV, n. 64; Jerome. Epist. XXVIII adv. error. Joan. hierosol.; Augustin. contra Faust. XI, 3. Irin. adv. haer. V, 13, n. 3; Irrolite. contr. Graec. et Plato, n. 2; Ilar. in Ps. CXLIII, n. 7; Theodore. Herakl. in Rs. CII, 5; Kirill. jerus. public instructive IV, no. 31: “We will all receive eternal bodies, but not all the same. The righteous will receive it in order to rejoice with the Angels forever; and sinners - to endure eternal torment for their sins (- p. 79). “Then the righteous woman, says Scripture, will be enlightened like the sun (Matt. 13:43) and the moon, and like the brightness of the firmament (Dan. 12:3). And God, foreseeing human unbelief, gave the smallest worms during the summer the ability to emit a light-like shine from their bodies, so that people, judging by what they see, would believe what they expect. The one who gives a few can give everything: the one who made the worm shining, how much more will he enlighten a righteous person” (Cyrill. Hierus. chapter. XVIII, paragraph 18, p. 422). Also from John. Chrysostom ad viduam junior, n. 3; Theodorite. in Philip. III, 21; Grieg. led in Job. hom, XVIII, n. 76. Opigen. contr. Cels. IV, 57; Kirill. jerus. ogl. instructive ХVIII, n. 18, p. 422; Vasil. led in Ps. СXIV, n. 5. Ilar. in Math. com. X, n. 20; Augustine. de civ. Dei XIII, 20. “What, you say: isn’t the real body spiritual? Spiritually, but that will be much more spiritual. For now the abundant grace of the Holy Spirit is often completely removed from those who sin many times...; and then it will not be so, but He will constantly dwell in the body of the righteous and His power will be, despite the presence of the soul itself. Or the Apostle expressed this, saying: the body is spiritual\ or that it will be lighter and thinner (κουφότερον και λεπτότερον), and will be able to fly through the air; or most likely both” (John Chrysostom in 1 Corinth, hom. XLI, n. 3). “The spiritual body is sown (1 Cor. 15:42-44), that is, gross and mortal; the spiritual body is raised, like the body of the Lord after the resurrection, passing through the closed doors, not getting tired and having no need for food, sleep, or drink” (John of Damascus, exact exposition of the right faith, book IV, chapter 27, p. 306). Isis. pelus. Epist. lib. III, epist. 77; Ilar. in Ps. СХVIII, litt. III, no. 3; Augustine. de civit. Dei XIII, 20. Ogl. instructive XVIII, n. 18, p. 422; cfr. Augycmun Enchirid. c. 92; serm. CCLXXVII, n. 13. “The Apostle, firstly, separates sinners and righteous people, saying: heavenly bodies, earthly bodies, meaning by earthly the first, and by heavenly the last. Then he shows the difference between sinners themselves and sinners, saying: not all flesh is flesh: but some flesh is man, and some flesh is cattle, and another is fish, and another is birds (1 Cor. 15:39) and gave.” (Chrysostom in 1 Corinth. homil. XLI, n. 3). “Everyone accepts a body in accordance with their own affairs. The body of the righteous shines seven times more than the light of the sun; and the bodies of sinners turn out to be dark and full of stench; and the body of each one shows his deeds: because each of you carries his own deeds in his own body” (Ephraim, Syriac words about judgment and resurrection, in Tv. Holy Father XV, 125). Cfr. Augustine. Epist. CCV, paragraph 14. Ogl. instructive XVIII, paragraph 19, page 422. “All will rise in the same power, and in the same incorruptibility, and in the same glory of incorruptibility; but all in the same honor (τιμής) and indestructibility (άσφαλείας)” (Chrysostom in 1 Corinth. hom. XLI, n. 3). Opugen. in Eph. V, 28; in Math. T. XVII, no. 30; Vasil. led on Ps. 114. Tertul. de resurr. carn. r. 60; Jerome. Epist. ad Pammach. de error. Joann. hierosol. August. de civit. Dei XXII, 17. 18. “The baby, whose mother died with him during pregnancy, will appear at the resurrection as a perfect husband, and will recognize his mother, and she will recognize her child…. The Creator will raise the sons of Adam equal; just as he created them equal, so he will awaken them equal from death. In the resurrection there are neither great nor small. And one born prematurely will become the same as an adult. Only in deeds and way of life will they be high and glorious there; and some will become like light, others to darkness” (Ephraim Syriac on the fear of God and the final judgment, in Tv. Holy Fathers XV, 306. 307. Cfr. Hilar. in Matth. Comment. c. V, n. 10). Augustine. de civit. Dei XXII, 14. 15. Δεΐ και έκεινα τά σώματά μή άποθνήοκοντα άλλαγεΐνάι και εις αφαρσίαν μεταπεσεΐν (Chrysostom. in 1 Corinth. homil. XLII, n. 2). See also Tertullus. Apolog. c. 18; Const. Apost. V, 7; Schlar. in Ps. LI,n. 10; Kiril. alex. de adorat. in spirit et verit. lib. XVII; in Joann. IV, 51; Theodorite. in 1Corinth. VI, 51. ... του σατανά. Epist. ad Philipp. n. 7. Apolog. 1, n. 8.52; Dialog. cum Tryph. n. 117. 125. De praescr. haeret. c. 13. Retro est judicii dies, quem Scriptura S. denuntiat (Epist. ad Demetriam p. 8). Ogl. instructive IV, n.15, pp. 67–68; XV, 1. 2. “If you do not believe our words: ask the Jews, the Greeks, every heretic; All of them, as if with their lips alone, will answer that there will be judgment and retribution. And if you are not satisfied with human testimony: question the demons themselves, and you will hear them cry: why have you come before the time to torment us (Matthew 8:29)” (on Romans. conversations XXXI, p. 706, according to Russian translation). Afanas. de resurr. mort. c. II; Isis. pelus. Epist. lib. III, epist. 37; Theodorite. in Ps. IX, 9. “When you sit on the thrones of all, you will judge every creature: show me that I am not condemned, and deliver darkness and all languor, my benefactors, divine Apostles” (Octoechos, part 1, sheet 199 on the reverse. Moscow, 1838). “When it is said that the wicked will not rise for judgment, this means that they will rise not for judgment, but for condemnation. For God does not need a long trial; but at the same time, as the wicked are resurrected, punishment will follow” (Cyril. Hierus. Chapter XVIII, paragraph 14, p. 417). “Everyone will see his own deeds standing before him, both good and bad, which someone has ordained” (Ephraim Sir. Sermon on the General Resurrection in the Holy Father XIV, 16). “In the smallest deeds, both bad and good, there will be a strict test. And for an immodest look he will be punished, we will give an account for idle words and for laughter, for slander, for thoughts, for drunkenness; and equally in good deeds, for a cup of cold water, for a kind word, for one breath, we will receive a reward” (Chrysostom on Romans. conversations XXXI, p. 706, according to Russian translation). “Not a single thought of the heart will remain undiscovered there, not a single glance of the eye will escape judgment. And a shameful word, spoken secretly and in a whisper, will be revealed on that day before the truthful Judge, who judges the hidden openly” (Ephraim the Syrian about the fear of God and about the final judgment, in Tv. Holy Father XV, 302). See John. Chrysostom conversations for 25 ch. Ev. Matthew; also Ilaria and others who wrote. interpretation of this Gospel. Plot. on Is. 1, 18, in TV. St. Father VI, 70. Quaedam vis est intelligenta divina, qua fiet, ut cuique opera sua, vel bona vel mala, cuncta in memoriam revocentur, mentis intuitu mira celeritate cernantur, ut accuset vel excuset scientia conscientiam, atque ita simul et omnes et singuli judicentur. Quae nimirum vis divina libri nomen accepit: in ea quippe quodammodo legitur, quidquid a faciente recolitur (Augustin. de civit. Dei XXII, 14). Morals right 68, ch. 2, in TV. St. Father 447. Plot. on Is. III, 13, ibid VI, 157. “The king leaves his place to execute judgment on the earth; His armies accompany him with great fear and trembling. These powerful ranks come to witness the terrible court; and all the people, how many there were and are on earth, appear before the King. No matter how many have been and will not be born into the world, everyone will come for this disgrace, to see the judgment (Ephraim the Syrian about the fear of God and the last judgment, in the Holy Father XV, 305-306). “And He will call heaven and earth to be with Him in judgment; both those above and those below will appear with fear and trembling. And the armies of heaven and the hordes of hell will tremble before the merciless Judge, who will come accompanied by horror and death” (ibid. 302-303). “This judgment will be the only one, final and terrible, and even more righteous than terrible, or better to say, terrible because it is righteous” (Grig. Theological Words, spoken in the presence of the father, Tv. Holy Father II, 55). Ogl. instructive XV, n.3, pp. 310–312. Conversation on six days I, in TV. St. Father V, 6. 7. Justin. Apolog. 1, n. 59; II, n. 7; Athenag. Legat, c. 22; Tatian. adv. Grace. c. 25; Theophilus. ant. ad Autolic. II, 37. 38; Minuts. Felix. Octav. c. 34; Ippol. de Christ. et Antichr. c. 64; Method. Conviv. decem virg. orat. IX, n. 1; Origen. adv. Sels. IV, 11. 12; V, 15; Augustin. de civit. Bey, XX, 16. “And from there He will come again to judge the living and the dead, and to reign forever, but His kingdom will have no end (Chin added. Gentile, leaf. Grigor. Theologian. o theologian IV, in TV. St. Father III, 81–82; John Chrysostom in 1Corinth. homil. XXXIX, ad verba XV, v. 24. Ha words: 1 Kop. 15, 24, in Christ. Thurs. 1837, II, 18–19. Ogl. instructive XV, paragraph 26. 27. 29, pp. 335–338. Evsev. church ist. III, 28; VII, 25; Augustine. haer. s. 8; Theodorite. haeret. Fab. II, 3. Jerome. Comment. in Is. LXVI, 20. Tertullus. adv. Marcion. I, 29; IV, 29; V, 10; de resurr. carn. c. 25. Vasil. led letter CCLXV, n. 4; CCLXV, no. 2; Grigor. Theologian sent. 1 and 2 n Kledonia. Evsev. Church East. III, 39; Jerome. Catal. s. 18. Justin. dialog. cum Tryph. n. 80. 81; Irin. adv. haer. V, 81, n. 1 (cfr. Evsev. Ts. Ist. III, 39); Ippol, apud Phot. Biblioth. cod. CI; Method. conviv. decem virg. orat. IX, n. 5; Lactanz. Inst. Divin. VII, 24 et squ. Cfr. Wiest. Demonst. dogmat. T. VI, § 296. Dialog. cum Tryph. n. 80. Evsev. Church East. III, 28. Evsev. Ts.I. VII, 24; Jerome. Catal. s. 69; Theodorite. Haeret. Fab. II, 2. De principle. II, 11, n. 2; Prolegom. in Cantic. Church East. III, 28. 39; VII, 24. See about him in Gennady, Catalog. c. 18. Letters. CCLXIII, in TV. St. Father XI, 249; CCLXV, ibid 255. Last II to Kledon., in TV. St. Father IV, 211. Comm. in Is. XXX, 26; LIV, 11; LV, 3; LVIII, 14; in Ez. XVI, 35; in Zach. XIV, 6 et squ.; in Math. XIX, 29. De civit. Dei XX, 7; haeres. VIII. Origen. Proleg. in Cantic.; Epifan. haeres. LXXVII; Evsev. C. East. III, 28, and others. Augustine. de these. Dei XX, 7; For more details, see explanation. on this chapter of the Apocalypse in Curs. S. Scripturae compl T. XXV, p. 1109–1122, Paris 1812. You might be interested in: