II. О МЗДОВОЗДАЯНИИ ПОСЛЕ ВСЕОБЩЕГО СУДА

§ 268. Connection with the previous one and the properties of this reward At the conclusion of the general judgment, the righteous Judge will pronounce his final sentence on both the righteous and sinners - he will say first: come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25:34); He will say to the last: Depart from me, cursed, into eternal fire, prepared for the devil and his angel (- 41) 2050. And immediately these go into everlasting torment: but the righteous into everlasting life (-46). This retribution after the general judgment will be complete, perfect, decisive. Full; that is, not for the soul of a person alone, as after a private trial, but for the soul together and for the body - for the complete person. Perfect: because it will not consist in the predestination of only bliss for the righteous and torment for sinners, as after a private judgment, but in complete bliss and torment, according to the merits of each. Decisive: because for everyone it will remain unchanged forever, and for none of the sinners there will be any possibility of ever being freed from hell, as it remains for some after a private trial (Right. Confess. Part 1, answer to question 60. 68; demolished §§ 252. 257. 258). § 269. Retribution for sinners: a) what will their torment consist of? The Word of God depicts the torment to which sinners will be condemned by the righteous judgment of God with different features and from different sides. It mentions: 1) About the removal of sinners from God and their damnation. Depart from me, cursed (Matt. 25:41), the terrible Judge will tell them, “I do not know you..., depart from me, all workers of unrighteousness (Luke 13:27; demolished. Matt. 7:21). And this removal from God and curse will be in itself the greatest punishment for the unfortunate. “For one who has feeling and reason,” notes St. John Chrysostom, to be rejected from God means to endure Gehenna” 2051. “Gehenna and the torment therein are unbearable; However, if we imagine thousands of Gehennas, then all this will mean nothing in comparison with the misfortune of being deprived of this blessed glory, I will hate to be from Christ and hear from Him: we do not know you, and the accusation that, seeing Him hungry, we did not feed! For it is better to be subjected to countless strikes of lightning than to see the meek face of the Lord turning away from us, and His clear eye unable to look at us” 2052. We must remember: a) that sinners will be removed from God forever, i.e. will forever be deprived of this highest Good, in which alone they could find complete satisfaction of all the needs of their soul, created in the image of God; b) that they will be rejected by their Father, their Savior, who cared for them with such infinite love, poured out so many mercies on them, and will never again be worthy of seeing His bright face, will never enter into the joy of their Lord; c) that no longer entertained by either the world or the flesh, which in real life forced them to constantly forget, they will all the more strongly feel the languid thirst of their soul, which by nature strives for God - a thirst that is not satisfied by anything. Then the second death will come for the unfortunate (Apoc. 20:14), the cruelest death in eternal distance from the Source of life. 2) That sinners will be deprived of all the benefits of the kingdom of heaven, which the righteous will receive. The Savior Himself testified that then, as many from the east and west will come and lie down with Abraham and Isaac and Jacob in the kingdom of heaven, those unworthy of the son’s kingdom will be driven out into the outer darkness (Matthew 8:11.12; demolished 22:13), and, being in torment, they will see Abraham from afar and the righteous on his bosom (Luke 16:23). “This is deprivation of goods,” argues St. Chrysostom will cause such torment, such sorrow and oppression that even if no execution awaited those who sinned here, then it in itself could tear and disturb our souls stronger than the torments of Gehenna."... And further: "many foolish people only want to get rid of Gehenna: but I consider the punishment of Gehenna to be much more painful not to be in that glory; and for those who have lost it, I think, should cry not so much for Gehenna torment, as much as about the deprivation of heavenly blessings; for this alone is the most severe punishment of all 2053. “I know that many are horrified by Gehenna alone; but I think that the deprivation of this glory is a crueler torment than Gehenna.” 3) About the place where sinners will be removed, and about their community. This place is called either the abyss, terrible for the demons themselves (Luke 8:31), then hell (Luke 16:22), or the land of eternal darkness, where there is no light (Job 10:22), then fiery hell (Matthew 5:22.28), a cave of fire (- 13:60), a lake of fire and bogey (Apoc. 19, 20; 20, 14; 21, 8). And in such and such a place, sinners, for all eternity, will not see anyone around them except the rejected spirits of evil, which were the main cause of their destruction (Matthew 26:41). “Whoever sinned on earth, says St. Ephraim the Syrian, both insulted God and hid his deeds, will be cast into outer darkness, where there is not a ray of light. Whoever harbors wickedness in his heart and envy in his mind will be hidden by a terrible depth, full of fire and bogeymen. Whoever indulged in anger and did not allow love into his heart, even to the point of hatred for his neighbor, will be handed over to the cruel torment of the angels” 2055. 4) About the internal torment of sinners in hell. Then the word of the Apostle will be fulfilled on them in all its breadth: tribulation and distress upon every soul of man who does evil (Rom. 2:9). The memory of their past life, which they so recklessly ruined for vicious deeds, the constant reproaches of conscience for all the iniquities they have ever committed, the later regret that they did not take advantage of the God-given means of salvation, the painful consciousness that there is no longer an opportunity to repent, correct themselves and be saved - all this will torment the unfortunate ones incessantly. And they say inwardly repentant and sighing in the distress of their spirit: we have gone astray from the true path, and the light of truth has not shone upon us, and the sun has not risen to us. The lawless are filled with paths and destruction, and we walk in impassable deserts, but we do not follow the path of the Lord. What pride has benefited us, and wealth with magnificence has been rewarded to us; everything has passed away like a shadow, and like a message that flows away... So we were born with impoverishment, and we can show not a single sign of virtue, but in our malice we died (Wis. Solom. 5, 3. 6-9. 13). “Those,” writes St. Basil the Great, who did evil, will rise to reproach and shame, to see in themselves the abomination and imprint of the sins they have committed. And, perhaps, more terrible than darkness and eternal fire is the shame with which sinners will be immortalized, constantly having before their eyes traces of sin committed in the flesh, like some kind of irreducible paint that forever remains in the memory of their souls” 2056. 5) About the external torment of sinners in hell. These torments are represented in St. Scripture under the images of an undying worm, and much more often - an unquenchable fire. Christ the Savior, protecting us from temptations, said among other things: If your foot offends you, fathers, it is kinder for you to enter into the belly of the lame, even though I had two noses and was cast into Gehenna, into unquenchable fire: where their worm does not die, and the fire is not quenched (Mark 9.45.46; demolished 44.48); in the parable of the rich man and Lazarus, he noted that the rich man, who is in hell after his death, suffers in the flames (Luke 16:24), and at the general judgment he will say to sinners: Depart from me, damned into eternal fire (Matthew 25:41). The Holy Apostle Paul also testifies that the future Judge of the living and the dead will give vengeance to those who do not know God and those who disobey the gospel of our Lord Jesus Christ (2 Thess. 1:8). This is what St. taught. Fathers of the Church, for example: a) St. Basil the Great: “later (i.e. after the trial), terrible and gloomy angels are assigned to those who have committed many bad deeds in life, who have a fiery gaze and a fiery breath, due to the cruelty of their will, and faces like the night, due to despondency and hatred of man; then an impassable abyss, deep darkness, dim fire, which in the darkness contains scorching power, but is devoid of luminosity; then some poisonous and carnivorous worm, devouring with greed, never being satisfied, and by its devouring produces unbearable diseases; then the cruelest of all torments - eternal shame and eternal shame" 2057; b) St. John Chrysostom: “having heard about fire, do not think that the fire there is similar to the one here; this one that will capture, burn and change to something else; and the one whom he once embraces will always burn and will never stop, which is why he is called unquenchable. For sinners must also be clothed with immortality, not in honor, but in order to be a constant path to the torment there: and how terrible this is, the mind can never imagine; Is it possible to get a small understanding of those great torments from the experimental knowledge of unimportant disasters? If you are ever in a bathhouse that is heated more than necessary, then imagine the fire of Gehenna; and if you are burning in a strong fever, then transfer your mind to that flame: and then you will be able to understand this difference well. For if baths and fever so torment and worry us, then what will we feel when we fall into that fiery river that will flow before the terrible judgment seat” 2058?! What this undying worm and unquenchable fire are, from which sinners will suffer in hell, the Word of God does not define. And therefore St. John of Damascus put it: “sinners will be consigned to eternal fire, not as material as ours, but such as is known to God alone” 2059. In general, the ancient teachers of the Church imagined that the fire of hell would not be similar to the one here, as we know it 2060, it would burn, but not burn or destroy anything 2061, it would act not only on the bodies of sinners, but also on the souls and on the spirits of bodiless demons 2062, it would be somehow gloomy, without light 2063 and mysterious 2064. Some only thought that this unquenchable fire and the undying worm could be understood in a figurative sense, as symbols of the most severe torments of hell 2065, that the worm expresses mainly internal remorse, and fire - terrible external torment 2066. 6) About the consequences of all these torments, internal and external, which are: crying and gnashing of teeth, despair, eternal destruction. She will weep and gnash her teeth, the Savior repeated more than once about Gehenna (Matthew 8, 12; 13, 42. 50; 25, 30). Between us and you, said righteous Abraham to the rich man in hell, a great abyss has established itself, for those who want to pass from here to you will not be able to, nor will those from there pass to us (Luke 16:26). Those who will suffer torment, the Apostle testified about sinners, will experience eternal destruction (2 Thess. 1:9; taken down. Matt. 10:28; Phil. 3:19). “When we go there,” says St. Chrysostom, even if we show the strongest repentance, we will no longer receive any benefit from it; but no matter how much we gnash our teeth, no matter how much we weep and pray a thousand times, no one will drop the tip of a finger on us, engulfed in fire: on the contrary, we will hear the same thing as that rich man - that a great abyss has established itself between us and you (Luke 16:28) ... We will gnash our teeth from suffering and unbearable torment, but no one will help. We will groan loudly when the flames begin to engulf us more strongly, but we will not see anyone except those who are tormented with us and except the great emptiness. What can we say about the horrors that darkness will bring upon our souls” 2067? “What will it be like,” said another saint. Father, the state of the body of one who has been subjected to these endless and unbearable torments, where there is an unquenchable fire, an immortally tormenting worm, a dark and terrible bottom of hell, bitter sobbing, extraordinary cries, crying and gnashing of teeth, and there is no end to suffering? There is no deliverance from all this after death, there is neither a way nor an opportunity to escape bitter torment” 2068. § 270. b) Degrees of hellish torment However, although all sinners will be subjected to hellish torment, not all to the same extent: some will be punished more, others less, each in proportion to their sins. This truth - 1. St. clearly proclaims. Scripture. Christ the Savior said that a servant who knows the will of his Master, and has neither prepared nor done according to his will, will be beaten a lot, but he who does not know, having done something worthy of wounds, will be beaten a little (Luke 12:47.48); that the Pharisees, who devour the houses of widows, and pray far away with wine: these will receive more condemnation (Luke 20:47); that it will be more bearable for the land of Sodom and Gomor on the day of judgment than for that city in which the Apostles will not be received (Matthew 10:15), and for Tire and Sidon it will be more bearable than for Chorazin and Bethsaida (11:21.22). The Holy Apostle taught that the righteous Judge at the general judgment will reward everyone according to his deeds (Rom. 2:6). 2. The saints preached just as clearly. Fathers and teachers of the Church. For example: St. Basil the Great: “You need to know that the expressions: there will be many beats, and there will be few beats, do not mean the end, but the difference of torment. For, if God is a righteous Judge, not only of the good, but also of the wicked, rewarding everyone according to his deeds, then one may be worthy of unquenchable fire, or weaker, or more burning, another - an undying worm, but again either more bearable or unbearable causing pain, according to the dignity of each, and another - Gehenna, in which, without a doubt, there are different kinds of torment, and another - darkness pitch-black, where one is reduced only to crying, and the other, from intensified torment, and to the gnashing of teeth. The pitch darkness itself, without a doubt, shows that there is something internal in it. And what is said in Proverbs: in the depths of hell (9:18), makes it clear that some, although in hell, but not in the depths of hell, endure the mildest torment. This can still be distinguished in bodily suffering. For one is sick with fever with fits and other ailments; another feels only fever, and not to the same degree as the other; another does not have a fever, but suffers from pain in some member, and then again more or less than the other” 2069. St. Ephraim the Syrian: “There are different kinds of torment, as we heard in the Gospel. There is pitch darkness (Matthew 8:12): and from this it is clear that there is another deepest darkness; fiery Gehenna (Matthew 5:22) - another place of torment; gnashing of teeth (Matthew 13:42) is also a special place; the never-ending worm (Matthew 9:48) – in another place; lake of fire (Apoc. 19, 20) - again a different place; Tartarus (2 Peter 2:4) is also its place; unquenchable fire (Mark 9:43) – a special country; the grave (Phil. 2:10) and destruction (Matthew 7:13) are in their places; further countries of the earth (Eph. 4:9) - another place; hell, where sinners reside, and the bottom of hell is the most painful place. For this torment the unfortunate ones will be distributed, each according to his sins, either more serious or more tolerable, according to what is written: everyone is burdened with the captivity of his sins (Proverbs 5:22), the beatings will be many and the beatings will be few (Luke 12:47.48). Just as there are differences in punishments here, so in the next century” 2070. “Otherwise the adulterer suffers, otherwise the fornicator, otherwise the murderer, otherwise the thief and drunkard” 2071. St. John Chrysostom: “Whoever received more instruction must suffer a greater penalty for the crime. The more knowledgeable and powerful we are, the more severely we will be punished for our sins. If you are rich, more donations are required from you than from a poor person; if smart, more obedience; if you are invested with power, show your most brilliant merits. So in everything else you will give an account to the best of your ability." 2072 “He who goes there with a multitude of both good and evil deeds will receive some relief from the punishment and torment there: on the contrary, whoever, without good deeds, brings only evil ones, it is impossible to say how much he will suffer, being sent away to eternal torment” 2073. They also taught - St. Cyprian 2074, blessed. Jerome 2075, blessed. Augustine 2076 and others. § 271. c) Eternity of hellish torment But differing among themselves in degree, the torment of sinners in hell will not differ in the least in relation to duration: because for everyone they will be equally eternal and endless. I. Holy Scripture, indeed, depicts these torments of sinners - 1) Eternal. The Savior Himself testified that after the general judgment He will say to sinners: depart from me, cursed, into everlasting fire... - and these go into eternal torment (Matthew 25:41.46). In the epistle of the Apostle Jude we read: Sodom and Gomorrah, and their surrounding cities, having committed adultery in a similar manner and following other flesh, are presented as a testimony to the eternal fire, the rising judgment (- 7). The Apostle Paul expresses that sinners will suffer eternal death from the presence of the Lord, and from the glory of his strength: when he comes to be glorified in his saints, and to be wondrous among all who believe (2 Thess. 1:9.10). The Apocalypse says that the smoke of the torment of sinners ascends forever and ever: and they have no rest day and night (14:11), and that the devil and his minions, along with whom sinners will go to hell, will be tormented day and night forever and ever (20:10). 2) Never-ending. This endless torment of sinners: a) was predicted by the prophet Isaiah: their worm will not die and their fire will not go out (Is. 66:24); b) then – St. John the Baptist, testifying of Christ the Savior: he has a spade in his hand, and he will cut off his threshing floor, and will gather his wheat into the barn, and will burn the chaff with unquenchable fire (Matthew 3:12); c) finally, the Savior himself in the following strong speech: if your hand tempts you, fathers: it is kinder for you to bring the poor (without a hand) into the belly, than to carry both hands into Gehenna, into the unquenchable fire, where their worm does not die and the fire is not quenched. And if your foot offends you, fathers, it is kinder for you to put it into the belly of a lame person, even though I had two noses and were cast into Gehenna, into the unquenchable fire, where their worm does not die and the fire does not go out. And if your eye causes you to sin, it is better for you to enter into the kingdom of God with one eye, even though I had two of my own being cast into hell fire, where their worm does not die and the fire does not go out (Mark 9:43-48; taken down Matt. 18:8). II. The Orthodox Church has always believed that the torment of hell will be eternal. She expressed her faith - a) solemnly at the fifth ecumenical Council, when she condemned the false teaching of Origen that demons and wicked people will suffer in hell only until a certain time, and then will again be restored to their primitive, innocent state 2077; b) also in the Athanasiev symbol, where we read: “those who have done good will go into eternal life; the evil one into eternal fire." In particular, this belief of the Church was clearly professed and preached by its teachers even before the Fifth Ecumenical Council. These are: St. Clement of Rome: “all the souls of the wicked are immortal, for whom it would be better if they were not incorruptible: because, suffering endless torment in unquenchable fire and not dying, they will have no end to their misfortune” 2078. St. Polycarp: “You threaten me with a fire that burns temporarily and soon goes out; because you do not know about the fire of future judgment and eternal torment that is prepared for the wicked" 2079. St. Justin Martyr: “that he (the devil) with his army and the people following him will be sent into the fire and will be tormented there for endless centuries - this was foretold by Christ” 2080. St. Irenaeus: “to whom the Lord says: get away from me, cursed into eternal fire, they will be condemned forever” 2081. “The blessings bestowed from God will be eternal and endless; therefore, their deprivation will be eternal and without end, just as in the boundless light those who have blinded themselves or those blinded by others are forever deprived of the pleasantness of the light” 2082. St. Cyril of Jerusalem: “if anyone is a sinner, he will receive an eternal body, which must endure torment for sins, so as to burn forever in fire and not be destroyed” 2083. St. Basil the Great: “The Lord then decisively says that these are going into eternal torment (Matthew 25:46), then he sends others into eternal fire, prepared for the devil and the angel (-41), and in another place he calls fiery Gehenna, and adds: although their worm does not die, and the fire is not quenched (Mark 9, 47.48), and even more anciently he predicted about some through the Prophet that their worm would not die, and their fire would not be quenched (Isa. 66:24): therefore, if, with such a number of similar testimonies found in many places of inspired Scripture, many still, as if forgetting about all such sayings and definitions of the Lord, promise themselves an end to torment in order to more freely dare to sin: then this, of course, is one of the wiles of the devil. For if there is ever an end to eternal torment, then eternal life, without a doubt, must have an end. And if we do not dare to think this about life, then what is the basis for putting an end to eternal torment? And torment and life are equally given one word: eternal. It is said: these go into eternal torment, but the righteous into eternal life." 2084 St. John Chrysostom: “Let it be that you live for many years and do not experience any change; What is this in comparison with endless centuries and with the heavy and unbearable torments? Here both happiness and misfortune have an end, and the quickest one at that: but there both continue into immortal centuries, and their quality is so different from here that it is impossible to say... If someone says: how can the soul endure such a multitude of torments, when at the same time it will endure punishment for endless centuries? Let such a person think about what happens here, how many often suffered a long and serious illness. If they died, it was not because the soul was completely exhausted, but because the body refused to serve, so that if it had not yielded, the soul would not have stopped tormenting. So, when the soul receives an incorruptible body, then nothing will prevent the torment from continuing into infinity... Therefore, let us not position ourselves now as if the excessiveness of torment could exhaust our soul: for at that time the body will not experience this (exhaustion), but together with the soul it will suffer forever, and there will be no other end” 2085. We find the same thoughts: in Tertullian 2086, Theophilus of Antioch 2087, Cyprian 2088, Minucius Felix, Hippolytus, Athanasius 2089, Gregory the Theologian 2090, Hilary, Jerome and others 2091. III. The doctrine of the eternity of hellish torment is unfairly called contrary to common reason. 1) Every sane person will agree that until a sinner remains a sinner and is not cleansed of his sins, he - a) will necessarily remain in the face of the holiest and most just Being a child of wrath (Eph. 2:3); b) will necessarily remain incapable of enjoying heavenly bliss, just as a blind man is incapable of enjoying the beauties of nature, a spiritual person is unable to accept that which is the Spirit of God (1 Cor. 2:14), and c) cannot in any way free himself from the natural, inevitable consequences of sin - reproaches of conscience and other torments. Who is able to prove that fallen spirits and people who will be condemned by the righteous judgment of God into eternal fire will ever be cleansed of their sins? On the contrary, it is known about fallen spirits that although entire millennia have passed since they fell, although they are already experiencing a well-deserved punishment and are fully aware of the fate awaiting them, however, not only have they not corrected themselves and are not correcting themselves, but they are even more successful in evil and resistance to the will of God, so that turning to good has become morally impossible for them (§§ 68.154). Likewise, we know from experience that sometimes people, despite the short duration of earthly life, become so accustomed to certain vices that, despite all the incentives, even all efforts to improve, they cannot correct themselves and die in their sins. Let us imagine that these people, just as during their lifetime they did not take advantage of the benefits of God’s grace, and after death they will be unable and unworthy to take advantage of the saving effects of church prayers, and until the very second coming of the Lord and the general judgment, perhaps for entire centuries and millennia, they will only become more and more obsolete in evil: isn’t it natural to think that for these unfortunates, correction and cleansing from sins? And if both fallen spirits and sinners can remain sinners forever, or forever, then we cannot deny the eternity of their torment. 2) “God, they say, is good: how can the eternal torment of sinners be reconciled with His infinite goodness?” God is indeed infinitely good; but goodness is not His only property - He is simultaneously infinitely true, infinitely holy, infinitely just, and all these, like all of His other perfections, infinite in themselves, balance one another in His actions in relation to creatures. The goodness of God has already managed to manifest itself in relation to sinners in all its strength: out of one goodness the Lord gave us existence; out of one goodness he provides for us in a fatherly manner; out of one goodness He had mercy on us when we fell in Adam; out of one infinite goodness he did not spare to betray his only begotten Son to death for us; by his sole goodness he gives us all the means for salvation in Jesus, pours out all the Divine powers on us, including life and godliness (2 Peter 1:3), forgives us our sins a thousand times when we repent; out of one goodness, he arranged it so that even after death, until the very general judgment, we could use the saving effects of church prayers. What is unnatural if such a manifestation of the infinite goodness of the Almighty towards sinners is finally followed by a manifestation of His infinite truth? He will not cease to be good even when sinners suffer in hell; but only in relation to them will he act not according to his goodness, which, so to speak, has already been poured out on them all before and has not found anything worthy in them, but according to the most perfect truth - he will not cease to be good: because even after the general judgment, forever and ever, he will not cease to show his endless love to all those people who previously knew how to take advantage of His goodness, and in general to all his worthy creatures. 3) “God is supremely just: is it consistent with His justice to punish temporary crimes with eternal torment?” But the importance of a sin cannot be commensurate with the duration of its commission alone: ​​the greatest iniquities (parricide, etc.) can be committed instantly, and minor ones - very slowly. The importance of a sin is determined by the greatness of the person against whom it was committed; according to the state of the person who sinned; by the clarity of the law that is violated; according to the strength and means to fulfill the law that the sinner had; by the quality and quantity of the motives that could keep him from sin; according to the repentance or unrepentance of the sinner, etc. Let us now imagine that the sinners, whom the heavenly Judge will condemn at the terrible judgment seat, sinned during their, albeit short, life against the very Highest Being, and, perhaps, trampled upon the very Son of God, having considered the blood of the covenant filthy, by it they were sanctified, and reproached the Spirit of grace (Heb. 10, 29); Let us imagine that these people sinned for the most part not out of weakness or passion, but with a clear consciousness of their offense, intentionally, out of evil will; that they violated the clearest laws of God, given in revelation, natural and supernatural; had all the grace-filled powers and all possible incentives to fulfill the law; They caused, perhaps, the greatest harm to their neighbors with their sins, and, finally, they died not only without correcting themselves, but also without bringing repentance. Shouldn’t such sinners, in all fairness, be subjected to eternal punishment? And will the truth of God be violated in any way when it executes sin itself, which, as unrepentant by any repentance, will remain in them and with them forever? 4) “God is infinitely wise: how will His wisdom be justified if sinners will suffer forever, when He created moral beings for bliss”? God, indeed, created moral beings, among other things, for blessedness (§ 59); but under the immutable condition that they themselves, as free ones, strive towards this goal along the path indicated to them, so that they themselves make themselves both capable of bliss and worthy of it. And the only path to bliss, the only means for moral beings to become capable of it and worthy of it, is a pious life. Consequently, if sinners do not deserve the bliss intended for moral beings, on the contrary, they will deserve eternal punishment - the reason for this is themselves, and the wisdom of God, which called them to achieve bliss only under a condition, will remain in all its power. Moreover, we must remember that many, very many moral beings, tens of good Angels and countless hosts of righteous people will achieve eternal bliss, and that, consequently, this goal of the universe, chosen by the wisdom of God, will be achieved. § 272. Retribution to the righteous: a) what will their blessedness consist of? I. How much, on the one hand, the Word of God depicts with gloomy features the fate of sinners after the general judgment: just as much, on the other hand, the fate of the righteous is bright and joyful. 1) They will inherit the kingdom prepared for them from the foundation of the world (Matthew 26:34), a kingdom which is also called the kingdom of heaven (Matthew 5:3.10; 19:23.24), the kingdom of God (Mark 9:47; 10:23; 1 Cor. 15:50), the kingdom of the Father (Matthew 13:43); demolished 26:29), the kingdom of the Lord Jesus Christ (2 Peter 1:11; 2 Tim. 4:18; Rev. 1:9); It is also called the city of the living God. (Heb. 12:22), the Father's house (John 14:2). 2) In this kingdom, city, house of God, the first source of bliss for the righteous will be their constant presence, cohabitation with God himself and the Lord Jesus Christ, and constant participation in Divine glory, as much as is possible for creation. Let not your heart be troubled, the Savior said to his disciples before his departure from the world, believe in God, and believe in me. In my Father's house there are many abodes; Otherwise, I would say to you: I am going to prepare a place for you. And if I prepare a place for you, I will come again and take you to myself: that where I am, you also may be (John 14:1-3). And then - in prayer to the Father: Father, these things which you have given to me, I desire, that even where I am, they also may be with me: that they may see my glory, which you have given to me, because you loved me before the foundation of the world (17:24). Finally, in the Apocalypse, I testified: to the one who overcomes I will give to sit with me on my throne, just as I was victorious and sat with my Father on his throne (- 3, 21; demolished. Matt. 19, 27-29). St. Apostle Paul wrote to Christians: the word is true: if we die with him, we will live with him; if we endure, we will also reign with him (2 Tim. 2:11.12), and so we will always be with the Lord (1 Thess. 4:17). Then the righteous will truly appear as heirs to God, and heirs to Christ (Rom. 8:17). 3) Being constantly with the Lord in the kingdom of heaven, the righteous will be worthy to see the Trinitarian face to face: blessedness of those who are pure in heart, that they will see God (Matthew 5:8). And in this vision of the All-Perfect they will continually find: a) Complete satisfaction for your mind, thirsting for truth: we see now (God), says St. The Apostle, like a mirror in fortune-telling, is then face to face. Now I understand in part, but then I will know, even as I was known (1 Cor. 13:12). Then, in part, the hedgehog will be abolished (- 10), faith will be abolished, and one direct vision will come (2 Cor. 5:7). b) Complete satisfaction for your will, thirsting for good: blessed are those who hunger and thirst for righteousness, for they will be satisfied (Matthew 5:6). As the righteous more and more contemplate and comprehend with their minds the perfections of the All-Perfect, they will be more and more inflamed with love for Him, which, according to the word of the Apostle, never ceases (1 Cor. 13:8), more and more perfected in unconditional obedience to His most holy will and moral likeness to Him: beloved, said St. John the Theologian, now we are children of God, and not having appeared, that we will be: but we know that when he appears, we will be like him: for we will see him as he is (1 John 3, 2. 3). c) Complete satisfaction for your heart, thirsting for bliss. For through their very love they will be worthy of closest communication and unity with God, the source of bliss: God is loving, and he who abides in love, abides in God, and God abides in him (1 John 4:16). Then the words of the Savior will be fulfilled on them in all their power: that they may all be one: just as you, Father, are in me, and I in you, that they also may be one in us... I in them, and you in me, that they may be perfect in one (John 17:21.23). 4) The blessed state of the righteous in their souls will correspond in the kingdom of heaven to their state in body. Besides the fact that their bodies, as we have already seen, will rise for the future life incorruptible, glorious or luminous, strong, spiritual (§ 264), they will be removed from all the needs of this life. No one will hunger, says the seer about the Saints in heaven, they will thirst below, the sun cannot fall on them, below all heat (Apoc. 7:16). And God will take away every tear from their eyes, and there will be no death for anyone: neither crying, nor crying, nor sickness will be for anyone (- 21, 4). 5) To all this will be added the closest, most blissful relationship of the righteous with each other and with the Angels. For everyone will not only approach, but will actually join the city of the living God, the heavenly Jerusalem and the hosts of angels, the triumph and the Church of the firstborn, written in heaven (Heb. 12, 22, 23); everyone will lie down with Abraham, and Isaac, and Jacob in the kingdom of heaven (Matthew 8:11); all will be one (John 17:21), being bound together by bonds of the purest mutual love, as children of one common Father, who will be all things in all (1 Cor. 16:26). 6) In general, the blissful state of the righteous in heaven will be such that now we cannot imagine or depict it: eye has not seen it, nor has ear heard, nor has it risen in the heart of man, what God has prepared for those who love him (1 Cor. 2:9; demolished 1 John 3:2). II. According to St. Scripture depicted the future bliss of the righteous St. Fathers and teachers of the Church. For example: St. Justin Martyr: We are taught that people, if in accordance with His (i.e., God’s) intention, prove worthy according to their deeds, will be worthy to live with Him and reign with Him, becoming incorruptible and impassive. For just as in the beginning He created those who did not exist, in the same way, we think, by His mercy He will merit incorruption and cohabitation with Himself of those who loved what was pleasing to Him” 2092. St. Cyprian: “What glory, what joy will it be to be worthy to see God and, together with Christ, the Lord your God, to taste the joy of salvation and eternal light; greet Abraham, and Isaac, and Jacob, and all the Patriarchs, and Prophets, and Apostles, and martyrs; together with the Saints and others of God, enjoy the sweetness of the granted immortality - and receive what the eye has not seen, the ear has not heard and what has not entered the heart of man” 2093! St. Ephraim the Syrian: “Come to me, all you who labor and are burdened, and I will give you rest in the city on high, where all my Saints rest in great joy... There Abraham’s bosom receives those who have endured sorrow, as it once received the beggar Lazarus; there the treasures of my eternal blessings are opened; there the heavenly Jerusalem is the mother of the firstborn; there is the blessed land of the meek. Come to me, all of you, and I will give you rest, rest where everything is quiet and serene, where everything is light and pleasant to see, where there is no one who offends or is oppressed, where there is no longer sin or repentance, where there is unapproachable light and joy unspeakable..., where there is no labor, no tears, no work, no care, no lamentation..., where there is no devil, no death, no fasting, no sadness, no quarrel, no zeal, but joy and peace, tranquility and delight... where is the voice of those celebrating, where unknown treasures of wisdom and knowledge are revealed... There are darkness of Angels, the triumph of the firstborn, the thrones of the Apostles, the high seats of the Prophets, the sceptres of the Patriarchs, the crowns of the Martyrs, the praises of the righteous; there the reward is set aside and a place is prepared for every beginning, power and rank. Come to Me, all you who hunger and thirst for righteousness, and I will fill you with the good things that you have desired, which eye has not seen, nor ear heard, nor entered into the heart of man (1 Cor. 2:9)" 2094. St. Basil the Great: “The kingdom of heaven is contemplation. Now, as in a mirror, we see the shadows of things; and subsequently, having freed ourselves from this earthly body and having put on an incorruptible and immortal body, we will see their prototypes. Let us see if we direct our lives along the straight path and take care of the right faith, without which no one will see the Lord” 2095. St. Gregory the Theologian: “The first (i.e., the righteous) will inherit the ineffable light and contemplation of the holy and royal Trinity, which will then illuminate more clearly and purer, and will be completely united with the whole mind (in which alone I especially establish the kingdom of heaven)” 2096. “I think that it is nothing other than the achievement of the purest and most perfect. And the most perfect of all that exists is the knowledge of God. Let us preserve this knowledge in part, in part we acquire it while we live on earth, and in part let us preserve it for ourselves in the treasuries there, so that as a reward for our labors we may receive the full knowledge of the Holy Trinity, that It is, what it is and what it is (if I may be allowed to put it this way), in Christ our Lord Himself, to whom be glory and dominion forever and ever.” 2097 St. John Chrysostom: “Imagine the state of that life, as far as it is possible to imagine it, for no word will suffice to adequately depict it; Only from what we hear, as if from some riddles, can we get some vague idea about it. Fleeing, it is said, sickness, and sorrow, and sighing (Isa. 35:10). What could be more blessed than this life? There is no need to be afraid of poverty and illness; You will not see anyone offending, or offended, or irritating, or irritated, or angry, or envious, or inflamed by vile lust, or tormented by worries about obtaining what is necessary for life, or grieving for superiors and power: for all the storm of our passions will cease, and everything will be in peace, joy and joy, everything is quiet and calm, all day and clarity and light, not this present light, but another one as many times brighter than this, as much as this (solar) one is brighter than the light from a candle. For there the light is not darkened either by night or by the onset of clouds; it does not burn or scorch the bodies: because there is neither night, nor evening, nor cold, nor heat, nor any other change of time; but some other state, one that only the worthy recognize. There is neither old age nor the companions of old age; but all perishable things are banished, because incorruptible glory reigns everywhere. And what is more important than all this is the continuous enjoyment of communion with Christ, together with the Angels, with the Archangels, with the powers on high. Now look at the sky, and move your thoughts to what is higher than the sky, imagine all creation transformed: because it will not remain like that; but it will be much more beautiful and brighter, and as much as shining gold is tin, so much will the then structure be better than the present one, as Blessed Paul says: for the creation itself will be freed from the work of corruption (Rom. 8:21). Now she, as a participant in corruption, endures much that is typical for such bodies to endure: but then, having stripped herself of all this, she will present to us incorruptible splendor. Since she will receive incorruptible bodies, she herself will be transformed for the better. There will then be no confusion or struggle in anything, because there will be great agreement among the Saints, due to the continuous mutual like-mindedness of all. There is no need to fear either the devil or demonic wiles, or the threat of Gehenna, or death - neither this current one, nor the one that is much more terrible than this; but all such horror will cease” 2098. We find similar things in Theophilus of Antioch, Athenagoras, Irenaeus, Clement of Alexandria 2099, Ambrose 2100, Hilary 2101, Augustine 2102 and others 2103. § 273. b) Degrees of bliss of the righteous The bliss of the righteous in heaven, common to all of them, will, however, have its own degrees, according to the moral dignity of each. This truth, arising from the very concept of the infinite justice of God, the difference in the merits of the righteous and the unequally revealed ability in them to enjoy bliss, - 1) Clearly attested in St. Scripture. The Lord Jesus expressed it when he said: in my Father’s house are many mansions (John 14:2), and again: the Son of man shall come in the glory of his Father with his angels: and then he will reward each according to his deeds (Matthew 16:27); if he receives a prophet in the name of a prophet, he will receive the reward of the prophet; and if he receives a righteous person in the name of a righteous person, he will receive the reward of a righteous person; and even if he gives one of these little ones a cup of cold water to drink, only in the name of the disciple, Amen, I say to you, he will not lose his reward (10, 41. 42); also, when he proposed a parable about talents, for the various uses of which faithful slaves received various rewards from their master (Luke 19:17-20). The words of St. Apostle Paul: everyone will receive his reward according to his labor (1 Cor. 3:8); sow with poverty, and with poverty you will also reap; and if you sow with blessing, you will also reap with blessing (2 Cor. 9:6). 2) Repeated many times in the writings of St. Fathers and teachers of the Church, such as: Irenaeus 2104, Theophilus of Antioch 2105, Clement of Alexandria 2106, Tertullian 2107, Hilary 2108, Theodoret 2109, Augustine 2110 and many others. Here are the words: St. Ephraim the Syrian: “The Savior calls the measures of understanding of those installed in that country many abodes of the Father; I mean those differences and differences with which they enjoy there, in accordance with their understanding. For the Lord named many monasteries, not according to the difference in places, but according to the degree of talent. Just as everyone enjoys the rays of the sensual sun according to the purity of visual power and impression, and just as from one lamp illuminating one house, each ray is different, while the light is not divided into many lamps: so in the next age all the righteous will dwell inseparably, in one joy. But each, in its own measure, is illuminated by a single mental Sun, and according to the degree of dignity, draws joy and joy, as if in one air and place, seat, contemplation and image. And no one sees the measure of both the higher and the lower, so that, looking at the superior grace of another and his own deprivation, he does not have a reason for grief and anxiety. Let this not happen where there is neither sorrow nor sighing; but everyone, according to the grace given to him, rejoices internally in his own measure, and outwardly everyone has one contemplation and one joy” 2111. St. Basil the Great: “since there are many mansions in the house of the Father (John 14:2), and various lots are appointed in the land of inheritance, which the meek will inherit (Matthew 5:4): it is clear that some will rest in the light of God’s appearance, and others under the cover of heavenly powers, while others in the glory of light will be covered as if by smoke” 2112. And in another place: “the rest with which the Lord rests is an honor which, according to the justice of God, will be given according to the merit of works. For some he will honor with greater honors, and others with lesser; because star differs from star in glory (1 Cor. 15:41). but everyone, for the sake of honor, will have peace” 2113. St. Gregory the Theologian: “each of the virtues is a special path to salvation, and undoubtedly leads to one of the eternal and blessed abodes. For just as there are different kinds of life, so God has many mansions (John 14:2), and they are divided and assigned to each according to his dignity. Therefore, let one perform this virtue, another another, another many, and someone, if possible, all; only let everyone walk unceasingly, strive forward and follow unswervingly in the footsteps of that good guide who directly directs his path, and leads him along the narrow path through the narrow gate (Matthew 7:14) to the breadth of heavenly bliss” 2114. St. John Chrysostom says: “of this (i.e., the difference in retribution) not only our conclusion, but also the Word of God convinces us. For (Jesus Christ) himself says: He will reward everyone according to his deed (Matthew 16:27). Yes, not only in Gehenna, but also in the kingdom you will find many differences: in my Father’s house, he says, there are many mansions (John 14:2); and: another is the glory of the sun, and another is the glory of the moon (1 Cor. 15:41). And what is surprising in this, that (the Apostle) presented such a difference, when he also says that there will be such a difference as there is between one star and another” 2115? § 274 c) Eternity of bliss of the righteous If the torment of sinners in hell seems terrible especially because it will never have an end, then, on the other hand, the bliss of the righteous in heaven becomes even more desirable because it will also be endless forever. I. In St. Scripture is bliss - 1) Directly called eternal. And namely: a) an eternal life: and I will give them an eternal life, and they will not perish forever, and no one will snatch it from my hand (John 10:28; demolished 3:16); I am the resurrection and the life: believe in me, even if you die, you will live; and everyone who lives and believes in me will not die forever (11, 25. 26; demo. 8, 51; 1 Cor. 15, 26); and this is the promise that he himself promised us, eternal life (1 John 2:25; demolished: Tit. 1:2); and the righteous go... into the eternal life (Matthew 25:46); b) the eternal kingdom of Jesus Christ: for you will be richly granted entry into the eternal kingdom of our Lord and Savior Jesus Christ (2 Peter 1:11); c) eternal salvation: even if the Son had been, he had become accustomed to obedience from these things, even though he had suffered: and being accomplished, all who listened to him were guilty of eternal salvation (Heb. 5:8. 9 ); d) eternal inheritance: for this reason, there is an intercessor for the new covenant, so that the former death, in atonement for the crimes of those who were in the first covenant, will receive the title of the promise of an eternal inheritance (9, 15); e) eternal glory, as opposed to temporary suffering and sorrow: the God of all grace, having called you to his eternal glory in Christ Jesus, may you have suffered a little, complete it, establish you, strengthen you, and ground you (1 Peter 5:10); For our light sorrow now, when it is multiplied into prosperity, will make the burden of eternal glory for you: for those who see you are not seen, but are unseen: what is visible is temporary, but what is invisible is eternal (2 Cor. 4:17.18). 2) It is presented under such images that show that it will never have an end. It is presented - a) as an unfailing treasure in heaven: create for yourself a treasure that does not grow old, an unfailing treasure in heaven, where no thief approaches, no moth corrupts (Luke 12:33; demolished Matt. 6:20); b) as an abiding, permanent possession in heaven: I am pleased with my bonds and accept the plunder of your possessions with joy, knowing that I may have an abiding and better possession in heaven (Heb. 10:34); c) as an incorruptible and unfading inheritance: blessed be the God and Father of our Lord Jesus Christ, who begot us according to the multitude of His mercy, who lives in hope through the resurrection of Jesus Christ from the dead, for an inheritance incorruptible and undefiled and unfading, kept in heaven for your sake (1 Peter 1:3.4); d) as an unfading crown of glory: I will appear to the chief shepherd, and you will receive an unfading crown of glory (- 5, 4); e) as always being with Christ: and so we will always be with the Lord (1 Thess. 4:17; taken down by John 12:26; 17:24; Rom. 8:17. 29. 30). II. The bliss of the righteous in heaven and St. was depicted as eternal and endless. Fathers and teachers of the Church. For example: St. Theophilus of Antioch: “to those who, through the patience of a good deed, seek incorruption, He gives eternal life, joy, peace, tranquility, an abundance of blessings, which the eye has not seen, the ear has not heard, and the heart of man has not sighed” 2116. St. Ephraim the Syrian: come to me, all of you, and I will rest you where there is a great gift, incomparable joy, unchanging joy, unceasing hymns, unceasing praise, unceasing thanksgiving, unceasing theology, an endless kingdom, untold wealth, boundless ages, an abyss of generosity, a sea of mercy and philanthropy, and everything that cannot be spoken by human lips, but expressed only in fortune-telling” 2117. “If anyone goes through these narrow gates and this narrow path, then he will receive a blessed reward, a heavenly reward, which will never end” 2118. Hilary: “this is the inheritance of the saint: life, and incorruptibility, and the kingdom, and eternal cohabitation with God” 2119. St. John Chrysostom: “What will happen after (the general judgment), what will the word depict to us, that is, the sweetness, benefit and joy that comes from communication with Christ? For the soul, having again received its nobility and having finally come to the state of seeing its Lord with boldness, it is impossible to say what pleasure it finds, what benefit it gains from the fact that it is amused not only by the blessings it possesses, but also by the confidence that these blessings will never end. So this joy cannot be completely described either in words or comprehended with the mind” 2120. They also taught: Clement of Alexandria 2121, St. Cyprian 2122, St. Ambrose 2123, St. Gregory the Theologian 2124, St. Basil the Great 2125 and others 2126. § 275. Moral application of the dogma of judgment and universal retribution The dogma of the last judgment and the final, eternal reward for the righteous and sinners, with which the entire economy of our salvation will end, is one of the most edifying dogmas for Christian morality. 1. God has appointed a day, in which he wants to judge the universe (Acts 17:31); but when this day comes, none of us knows: watch, for the Savior himself commanded us, for you know neither the day nor the hour, in which the Son of man will come (Matthew 25:13). 2. The Lord will come from heaven in all glory with all his angels, and will carry out a universal judgment, open and solemn, most just and terrible: oh, who will then stand before the terrible Judge! Even if the righteous can barely be saved, where will the wicked and sinful appear (1 Peter 4:18)? How will we feel when we suddenly see ourselves on His shoulder, when all our unworthy deeds, thoughts, desires are exposed before the whole world, above and below, when we finally hear a terrible sentence: depart from me the curse into eternal fire, prepared for the devil and his angel (Matthew 25:41)? How will we feel when at the same time we see the righteous at the right hand of the Master, and our ears are touched by the call addressed to them: come, blessed by my Father, inherit the kingdom prepared for you from the foundation of the world (- 34)? 3. The present world, to which we are so attached, will then pass by: the earth and the works on it will be burned up (2 Peter 3:10). What will remain for us from all these treasures that we care so much about? What good will all this worldly glory and honor, which we chase so much after, serve us, all these worldly pleasures, on which we often spend our strength and health? 4. The torment of sinners in hell will be eternal torment: centuries after centuries, millennia after millennia will pass; all reckoning of times will be lost, and there will be no end to the torments of hell... Is it possible not to shudder at the mere thought of this? How can we not hate sin, with all its lures and seductions, if only we could vividly imagine where it would lead us? How can one not love repentance, which alone can cleanse us from sins and protect us from eternal torment? 5. The bliss of the righteous in heaven will be inexpressibly sweet: they will enter into the joy of their Lord, and no one will take this joy from them forever and ever. For such the highest and endless bliss not to renounce the world and all its affairs, not to devote oneself entirely to the service of God, not to decide on all the deeds and labors that St. faith? Oh, if we would more often and more attentively reflect on that great day (Acts 2:20) - the day of wrath and revelation of the righteous judgment of God (Rom. 2:5), which will one day end the entire economy of our salvation! If only we could more vividly and separately imagine those endless blessings that are prepared for the righteous in heaven, and those eternal torments that await sinners in hell! How many incentives we would find for ourselves to refrain from sins and strive in piety! Grant us, Lord, always the living and unceasing memory of Your future, glorious coming, Your last, terrible judgment on us, Your most righteous and eternal reward for the righteous and sinners - yes, in the light of it and Your gracious help, we will live chastely and righteously and piously in the present age (Titus 2:12), and thus we will achieve, finally, and eternally blessed life in heaven, in order to glorify You with all my being, with Your beginningless Father and Your most holy, good and life-giving Spirit, forever and ever. “He says to those condemned: get away from me, curse! He does not say: go away from the Father, for it was not He who cursed them, but their own deeds; go into eternal fire, prepared not for you, but for the devil and his angel. When He spoke about the kingdom, when He said: Come, blessed ones, inherit the kingdom, He added: what was prepared for you before (from) the creation of the world, but speaking about fire, He did not say that, but added: What was prepared for the Devil and his angel. For I have prepared a kingdom for you, and fire not for you, but for the devil and his angels. But since you yourself plunged yourself into fire, then you blame yourself for it” (John Chrysostom on Ev. Matt. demon. LXXIX, in vol. III, 362–363). On Rom. conversations V, p. 95, in Russian. lane On Ev. Matt. conversations XXIII, v. 1, p. 495. Words 1 to Theodore the fallen, in Chr. Thurs. 1844, 1, 370. 375. On Ev. Matt. conversations XXIII, v. 1, p. 494. About the fear of God. and about the last. court, on TV. St. Father XV, 308. Conversation on Ps. XXXIII, 6, in TV. St. Father V, 293. Conversation on Ps. XXXIII, 12, ibid. 302. Words 1 to Feod. fallen., in Chr. Thurs. 1844, 1, 366. Accur. izl. right faith book IV, ch. 27, p. 308. Qui ignis, cujus modi et in qua mundi vel rerum parte faturus sit, hominum scire arbitror neminem, nisi forte cui Spiritus Divinus ostendit (Augustine de civ. Dei XX, 16). Tertullus. Apolog, c. 48; Grieg. nissk. Catech. c. 40; John. Chrysostom words 1 to Feod. fallen., in Chr. Thurs. 1844, 1, 366. Tertul. Apol. With. 48; Minuts. Fel. Octav. With. 35; Lactanz. Inst. divin. VII, 21; Grieg. nissk. Catech. With. 11; Augustine. de civit. Dei IV, 13, n. 18. Minuts. Fel. Octav. 31.35; John Zlat. words 1 to Feod. fallen., in Chr. Thurs. 1844, 1, pp. 367 et seq. You. led conversations on Ps. XXXIII, paragraph 8, in TV. St. Father V, p. 302; John Zlat. in Hebr. homil. 1, 4. Tertullus. Apolog. 47. 48; Augustine. de civ. Dei XX, 16. Origen. de principle. II, 10, n. 4.5; Ambros. in Luc. lib. VII, n. 205. Jerome. in Eph. V, 6; in Is. c. XLVI. August. de civit. Dei XXI, 9, n. 2; 10, no. 1. Words to Feod. fallen 1, in Chr. Thurs. 1844, 1, 361. 366–367. You. led letters to fallen to the virgin XLVI, in TV. St. Father X, 131. Rights, summary, rep. to the question 207, in TV. St. From. IX, 346–347. Words for the second coming. Gentlemen, TV. St. Father XII, 390. Words to be honest. cross and second. come Lord., ibid. XIV, 50; demolished page 18. to Rome conversations V, p. 84, in Russian. lane Words to Feod. fallen 1, in Chr. Thurs. 1844, 1, 413. Tunc saevieudi plurima genera... Hos, quibus recusata nox Domini et imperia fuere comtempta, disparibus coercet exitiis, proque merito salutis exactae vires suas suggerit, dum par sceleri discrimen imponit... et caet. (lib. de laud. Martyr.). Si tolerabilius erit terrae Sodomorum et Gomorrhaeorum, quam illi civitati, quae non receperit Evangelium: ergo et inter peccatores diversa supplicia sunt (Comment, in Matt. X). Nec dubitandum est, poenas ipsas, quibus cruciabuntur (damnati), pro diversitate criminum, diversas esse (De baptism. IV, 19). Apud. Harduin. Concil. T. IV, col. 66; Nikif. Call. Hist, eccles. XVII, p. 28. Drive. at St. John. Damascus. Eclog. litt. Ψ, tit. 1. Evsev. Church ist. IV, ch. 15, p. 213. χολασθησομένους τόν άπέραντον αιώνα. Apol. 1, p. 28. Ogl. instructive ХVIII, n. 19, pp. 422–423. Rights, summary, rep. to the question 207, in TV. St. Father IX, 345. Demolished. note 2069. Words to Theodore. fallen 1, in Chr. Thurs. 1844, 1, 365–366. 367–368. Apolog. With. 18.45: aeternam ab Eo poenam providemus..., pro magnitudine cruciatus, non diuturni, verum sempiterni, Eum timentes. ...nec erit, unde habere tormenta vel roquiem possint aliquando vel finem (lib. ad Demetrian.; cfr. epist. XV. LV). Minuts. Fel. Octav. With. 35; Ippol. adv. Graec. et Plat. c. 3; Afanas. in Ps. XLIX, 22. “The lot of the second (sinners), among other things, will be torment, or rather, above all else, rejection from God and shame in conscience, which will have no end” (words, spoken in the presence of the father, Tv. Holy Father II, 56). Ilar. Comment. in Math. V, n. 12; Jerome. in Math. XXIV, 46; Kiril. alex. in Jes. LXV, 11, lib. V, T. VI; Theodorite. in Ps. XCIII, 13; Augustine. de eivit. Dei XXI, 17. 21. 26, n. 6. Apolog. 1, n. 10, in Chr. Thurs. 1825, Χ VI Ι, 22–23. Words for sec. will come Gentlemen, on TV. St. From. XIII, 403–404. Letters. to Kesar. monk. VIII, ibid. X, 42. Words, dialect in presence father, ibid. II, 56. Words about supplied bishop., ibid. II, 174–175. And again: “believe in this common name (for all Divine Persons), prosper and reign (Ps. 44:5), and you will pass from here into the bliss there, which, in my understanding, is the most perfect knowledge of the Father and the Son and the Holy Spirit” (words of Archpriest Arian, ibid. III, 182). Words to Feod. fallen in Chr. Thurs. 1844, 1, 370–372. Feof. ad Antol. I, 7. 14; Athenag. Legat. pro Christ. c. 12, 31; Irin. adv. haer. V, 20, n. 5, 7; Klim. alex. Strom. 1, 19; V, 1. Ibimus eo, ubi paradisus est jucunditatis, ubi... sola Dei fulgebit claritas...; ibimus eo, ubi servulis suis Dominus Jesus mansiones paravit... et caet. (De bono mortis, c. 11. 12). Illic bona omnia, illic cuncta felicia, illic prospera universa…; famem nemo sentiet, lacrimae detergentur, timor nullus... (De poenit. p. 30). Haec haereditas sancti est: vita, et incorruptio, et regnum, et coeterna Deo habitat (Tract. in Ps. LX). Quanta erit illa felicitas, ubi nullum erit malum, nullum latebit bonum, vacabitur Dei laudibus, qui erit omnia in omnibus (De civit. Dei XXII, 30). Ippol. adv. Graec. n. 3; Orig. de principle. II, 11, n. 2; in Joann. T. 1, no. 16; Grieg. nissk. Catech. c. 40. Multae mansiones apud Patrem, quoniam et multa membra in corpore (Adv. haer. III, 19, n. 3). Οταν άπόθη τό θνητόν και ενδύση την αφθαρσίαν , τότε όψει κατ ’ αξίαν τον Θεον (Ad Autolyc. 1, 7). Strom. VI, 13, in Opp. T. III, p. 300. Omnes (erimus) apud Deum unum, licet merces varia, licet multae mansiones penes Patrem eundem (De monog. p. 10). Plures mansiones diversae dignitati habitantium praeparantur... (Tract. in Ps. LXIV). De civit. Dei XXII, 30, n. 2. O blessed monastery, in TV. St. Father XIV, 496. Tolkov. on Is. IV, 5, ibid VI, 182. Plot. on. Is. XI, 10, ibid. 353–354. Words about love for the poor, ibid. II, 5. Demolished. words o theologian 1, ibid. III, 13. Words to Theodore. fallen 1, in Chr. Thurs. 1844, 1, 414. And in another place: “some will shine like the sun; others are like the moon; the third, like the stars "... and gave. (Adv, oppugn. vitae monast. III, 5). Cfr, in 1 Cor. homil. XLI, n. 3. Words on sec. come Gentlemen, on TV. St. Father XIII, 404. Words to Feod. fallen 1, in Chr. Thurs. 1844, 1, 380. “If we live chastely and piously, then we will be blessed here, but even more blessed after we depart from this life, and this bliss of ours will not be limited to any time, but we will enjoy eternal peace” (Strom. V, p. 14). Illae complecteudae divitiae, illa captanda potentia, quam non tempus eripit, non locus substrahit, quae manet statu perpetuo, quae privilegio servatur aeterno, quae tini non subducitur... De poenit. c. 30. Poems about myself. yourself, on TV. St. Father IV, 286. Rules, space exposition in TV St. Father IX, 88; conversations in youth, as a use. tongue works., ibid. VIII, 365. Augustine. de these. Dei XXII, p. 30; John Damascus. Accur. izl. right faith book IV, ch. 27, p. 308. You might be interested in: