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Chapter 9MogilaPravIsp.1.9

О седьмом члене Символа веры

The Seventh Article of Faith

This section introduces the seventh article of the Creed, which speaks of Christ's second coming to judge the living and the dead.

Question 57. What is the seventh article of the Faith?

Christ's Glorious Return and Judgment

This section explains that Christ will return in glory to judge all people, preceded by signs and tribulations, as foretold in Scripture.

Answer. “And He will come again in glory to judge the living and the dead, and His kingdom will have no end.” Question 58. What does this article of faith teach us? Answer. Three truths. First, that Christ will come again to judge the living and the dead, as He Himself testifies in His own words: “When the Son of Man comes in His glory, and all the holy angels with Him” (Matt.✦ 25:31). He will come so quickly that, as “lightning comes from the east and is seen as far as the west, so also will the coming of the Son of Man be” (Matt.✦ 24:27). But of the day of this coming and of the hour no one knows, not even the angels (Matt.✦ 24:36). But this must be preceded by the following: the Gospel will be preached to all nations (Matt.✦ 24:14); the Antichrist will appear; there will be great wars, famines, plagues, and other such things.✦✦ In short, there will be great tribulation, according to the Lord's word: “For then there will be great tribulation, such as has not been from the beginning of the world until now, nor ever will be” (Matt.✦ 24:21).✦ Concerning this judgment the Apostle speaks clearly: “I therefore charge you before God and our Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom” (2 Tim.✦ 4:1).✦

The Judgment of Thoughts, Words, and Deeds

This section addresses the second truth of the article: that individuals will be judged for their thoughts, words, and deeds.

Question 59. Secondly, what does this article of the Faith teach? Answer. That at the Last Judgment people will give an account of their thoughts, words, and deeds, according to the words of Scripture: "But I tell you that every idle word that people speak, they will give an account of it on the day of judgment" (Matthew 12:36). 12:36). And the Apostle says: "Therefore judge nothing before the time, until the Lord comes, who will bring to light the hidden things of darkness and will reveal the counsels of the heart, and then each one will receive praise from God" (1 Cor. 4:5). Question 60. Third, what does this article teach?

Eternal Recompense: Heaven and Hell

This section explains the third truth of the article: the eternal recompense of the righteous in heaven and the wicked in hell.

Answer. That on that day each one, according to their deeds, will receive a complete and eternal recompense. Some will hear this sentence: "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world" (Matt.✦ 25:34).✦ Others, on the contrary, will hear: "Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels" (Matt.✦ 25:41).✦ "Where their worm does not die, and the fire is not quenched" (Mark. 8:44).1

Particular Judgment and the State of Souls

This section clarifies that a particular judgment occurs after death, determining the immediate state of souls before the final judgment.

Question 61. Will everyone give an account of their deeds on this final day, or does each person face a particular judgment and account for their life separately after death?✦2 Answer. Since an account won't be required of each person separately on the last judgment day—because God knows everything—and since each person knows their own deeds at death, each will also know the recompense for those deeds after death. Because if each person knows their own deeds, then God's sentence about them is also known, as Gregory the Theologian says in his oration on his brother Caesarius: “I believe the wise words that every good and God-loving soul, when it separates from the body it was joined to, immediately gets a preview and sees the good awaiting it (for whatever caused the darkness is purified or removed, or—but I don't know how to phrase it); and it experiences a wondrous pleasure, is enraptured, and joyfully hurries to its Lord, having escaped this life like a dark prison and shed the nets that held its mind back from soaring.3 And picturing the blessedness reserved for it, it already feels it, so to speak. And a little later, when it receives its kindred flesh back from the earth—flesh taken from the earth and entrusted to the earth, with which it struggled together on earth—in a way only God knows, who joined and separated them, it will inherit heavenly glory along with that flesh.”4 We should think the same about the souls of sinners, just from the opposite perspective; that is,5 that they know and foresee the torment awaiting them. that they know and foresee the torment awaiting them. And even though neither the righteous nor sinners will receive the full reward for their deeds before the Last Judgment, not all souls are in the same state, nor are they sent to the same place.6 From this it is clear that, since such a separation cannot take place before the Last Judgment without a particular judgment, there is therefore a particular judgment. When we say that God does not require of us an account of our life, this should be understood in this sense: that we will give that account, not after the pattern of human accounts.7

Degrees of Blessedness in Heaven

This section discusses that souls in heaven experience different degrees of blessedness based on their measure of grace and love.

Question 62. Are the souls of the Saints at the same degree after death? Answer. Since souls pass from this world not with an equal measure of grace, they are also, after their passing from the world, not placed on one and the same degree of blessedness, as Christ teaches: “In my Father’s house there are many dwellings” (Jn. 14:2). And elsewhere: “Her many sins are forgiven, because she loved much; but the one who is forgiven little loves less” (Lk.8 7:47). Likewise, the Apostle also says that God “will repay each one according to his works” (Rom. 2:6).

Punishment for Those in God's Wrath

This section explains that those who die in God's wrath will face eternal torment, with varying degrees of punishment.

Question 63. How should we think about people who die still under God's wrath? Answer. After the Last Judgment, they will be tormented forever, some more, others less, as Scripture says: “The servant who knew his master’s will and neither prepared nor acted according to it will be beaten with many blows; but the one who did not know, yet did things deserving of blows, will be beaten with few” (Lk.✦ 12:47–48).✦

No Middle State, but Intercession for the Dead

This section refutes the idea of a middle state and emphasizes the importance of prayers and sacrifices for the dead, as they cannot atone for themselves after death.

Question 64. Among those who are dying, are there also people who are, as it were, in the middle between those being saved and those who are perishing?✦ Answer. There is no such class of people. But this much is certain: many sinners are released from the bonds of hell—not by their own repentance or confession, since Scripture says, "In hell, who will confess to You?"9 (Ps. 6:6); and elsewhere: "The dead will not praise You, Lord, nor will any who go down into hell" (Ps. 113:25)—but through the good works of those still living, through the prayers the Church sends up for them, and above all through the Bloodless Sacrifice, which the Church offers daily for all alike, the living and the dead, since Christ too died for all.1011 That such souls are not released by their own doing is stated by Theophylact (in his commentary on the sixth chapter of the Gospel of Luke), where he explains Christ's words that He has authority on earth to forgive sins: "Notice," he says, "that on earth we can blot out our sins.12 But once we've left the earth, we can no longer wipe out our sins by ourselves through confession, for the door is shut." And, explaining the words, "Bind him hand and foot" (Matt.✦ 22:13), that is, the active powers of the soul, he says: "In the present age you can do something and carry it out; but in the age to come all the active powers of the soul are bound, and it is impossible to do anything good in satisfaction for sins."✦13 And in his explanation of the twenty-fifth chapter of the same Gospel: "After leaving this life, it's no longer the time to repent and act." These words show that after death the soul can't free itself or repent, and can't do anything to redeem itself from hell.14 Only the Divine Liturgies, prayers, and alms that the living offer for it bring it very great benefit, and snatch it from the bonds of hell.

The Efficacy of Prayers and Alms for the Dead

This section affirms that alms and prayers offered for the dead, especially the Bloodless Sacrifice, are highly beneficial and can even deliver souls from hell.

Question 65. What should we believe about the alms and charitable works performed for the benefit of the dead? Answer. The same Theophylact discusses this (in his commentary on chapter 12, verse 5 of the Gospel of Luke), explaining Christ's words: "Fear the one who has power, after killing, to cast into the fiery pit."✦15 He writes: "See, Christ did not say: fear the one who, after killing, will cast into Gehenna; but the One who has the power to cast.✦ For sinners who die are not inevitably cast into Gehenna; but this rests in God's power, so that God can also forgive them, that16 is, on account of the offering and alms made for the benefit of the dead.17 They are of no small benefit even to those who have died in grave sins. So after killing He does not necessarily cast them into Gehenna; but He has the power to cast them in. Therefore let us not stop trying, by our alms and prayers, to win mercy from Him who has the power to cast them in, but does not invariably use this power, and who can also grant forgiveness.18 So, on the basis of the teaching of Holy Scripture and this father's commentary, we draw this conclusion: we must without fail pray for the dead, offer the Bloodless Sacrifices, and give alms; for they themselves cannot do this for themselves.19

Rejection of Purgatory and Folk Beliefs

This section explicitly rejects the doctrine of purgatory and associated folk tales, stating they are not found in Scripture or accepted by the Church.

Question 66. What should we think about the fire of purgatory? Answer. Nowhere in Scripture is there any mention of it, that is, that there would be some temporary punishment that purifies souls after death. For this particular opinion the Church condemned Origen at the Second Council of Constantinople. Moreover, it is obvious that after death the soul cannot receive even one sacrament of the Church. If it could do anything in satisfaction for its sins, then it could also have a share in the sacrament of repentance.20 But since this is contrary to Orthodox teaching, the Church is right to offer the Unbloody Sacrifice for the dead and to send up prayers to God for the forgiveness of their sins: they themselves, however, suffer no punishment by which they would be purified.21 The Church has never accepted the fables some people tell about souls who died without repentance being punished on roasting spits, in swamps, or in lakes.22

The Dwelling Place of the Righteous

This section describes the place appointed for souls in God's grace as being in God's hand, paradise, Abraham's bosom, and the Kingdom of Heaven.

Question 67. What place is properly appointed for the souls of those people who die with the grace of God? Answer. The souls of those who leave this world in the grace of God and with repentance for their sins have the hands of God as their place. For Holy Scripture says: "The souls of the righteous are in the hand of God, and no torment will touch them" (Wis.23 3:1). Their place is also called paradise, as Christ the Lord said on the cross to the thief: "Truly I tell you, today you will be with Me in paradise" (Luke 23:43). It is also called Abraham's bosom, as it is written: "The poor man died and was carried by the angels to Abraham's bosom" (Luke 16:22), and the Kingdom of Heaven, in the Lord's own words: "I tell you, many will come from east and west and will take their places at the table with Abraham and Isaac and Jacob in the Kingdom of Heaven" (Matt.24 8:11).✦ So, anyone calling this place by any of those names won't be wrong, as long as they understand that souls dwell in God's grace in the Kingdom of Heaven, and, as the church hymns put it, “in heaven.”

The Abode of the Condemned

This section identifies the place for souls remaining in God's wrath as hell, eternal fire, and outer darkness, signifying condemnation.

Question 68. And what about the souls who leave their bodies while still under God's wrath – where do they go? Answer. This place goes by various names. First, it's called hell, where the devil, cast down from heaven, is confined. As the Prophet says, “I will be like the Most High” (the devil said).✦ “But now you will go down into hell and into the foundations of the earth” (Isa.✦ 14:14–15).✦ Second, it's called eternal fire, because Scripture says: “Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels” (Matt.✦ 25:41).✦ It's also called outer darkness.✦

Final Judgment and Ultimate Recompense

This concluding section reiterates that while souls experience an immediate state after death, the full reward or punishment, including the resurrection of the body, awaits the final judgment.

And throw that worthless servant into the outer darkness, where there will be weeping and gnashing of teeth" (Matt.✦ 25:30).✦ It's also called by other names, but they all convey this idea: that the place where the souls of those who left this world in God's wrath, and of rejected people, descend is a place of condemnation and God's wrath. Everyone should also know that the souls of the righteous, though they are in heaven, don't yet receive their full reward until the final judgment; likewise, the souls of the condemned don't suffer their full punishment, but after the final judgment, the souls, along with their bodies, will receive once and for all either the crown of glory or punishment.✦

Read the original Russian

Вопрос 57. Какой седьмой член веры?

Ответ. «И паки грядущаго со славою судити живым и мертвым, егоже Царствию не будет конца»

Вопрос 58. Чему учит нас сей член веры?

Ответ. Трем истинам. Во-первых, что Христос опять приидет, дабы судить живых и мертвых, как Сам Он свидетельствует словами Своими: «егда же приидет Сын Человеческий в славе Своей и вси Святии Ангели с Ним» (Мф. 25, 31). Он приидет так быстро, что как «молния исходит от восток и является до запад, таково же будет и пришествие Сына Человеческаго» (Мф. 24, 27). О дне же пришествия сего и часе никто не знает, даже Ангелы (Мф. 24, 36).

Но сему должно предшествовать следующее: проповедано будет Евангелие всем народам (Мф. 24, 14), явится антихрист, произойдут великие войны, глады, язвы и другое подобное. Кратко сказать, будет скорбь великая, по слову Господа: «будет бо тогда скорбь велия, яковаже не была от начала мира доселе, ниже имат быти» (Мф. 24, 21). О сем суде Апостол ясно говорит: «Засвидетельствую убо аз пред Богом и Господем нашим Иисус Христом, хотящим судити живым и мертвым в явлении Его и Царствии Его» (2Тим. 4, 1).

Вопрос 59. Во-вторых, чему учит сей член веры?

Ответ. Что на последнем суде люди, отдадут отчёт в мыслях, словах и делах, по словам Писания: «глаголю же вам, яко всяко слово праздное, еже аще рекут человецы, воздадят о нем слово в день судный» (Мф. 12, 36). И Апостол говорит: «Темже прежде времене ничтоже судите, дóндеже приидет Господь, Иже во свете приведет тайная тмы и обявит советы сердечныя, и тогда похвала будет комуждо от Бога» (1Кор. 4, 5).

Вопрос 60. В-третьих, чему учит сей член?

Ответ. Что в день тот каждый, по делам своим, получит совершенное и вечное воздаяние. Одни услышат сей приговор: «приидите, благословенныи Отца Моего, наследуйте уготованное вам Царствие от сложения мира» (Мф. 25, 34). Другие, напротив, услышат: "идите от Мене, проклятии, во огнь вечный, уготованный диаволу и аггелом его» (Мф. 25, 41). «Идеже червь их не умирает, и огнь не угасает» (Мк. 8, 44).

Вопрос 61. В сей ли последний день все люди отдадут отчет в делах своих, или каждый, особливо по смерти, отдает отчет в жизни своей, и есть суд частный?

Ответ. поскольку в день последнего суда не будет требоваться отчет от каждого порознь: ибо Богу все известно; и поскольку каждый при смерти знает дела свои: то каждый по смерти узнает и воздаяние за свои дела. Ибо если каждому известны дела его, то известен и приговор Божий о нем, как говорит Григорий Богослов в слове на Кесария брата: “Я верю словам мудрых, что всякая добрая и Боголюбезная душа, когда разлучится от тела, с которым была соединена, немедленно предощущает и созерцает благо, ее ожидающее (ибо то, что наводило мрак, очищается или отъемлется, или, но я не знаю, как то и назвать); и наслаждается чудным некоторым удовольствием, восхищается и с радостию спешит к Господу своему, вырвавшись из жизни сей, как из какой-нибудь мрачной темницы, и, сбросив облежавшие ее сети, которые останавливали ум в его парении. И представляя себе блаженство, которое блюдется для нее, она как бы уже ощущает его. Спустя же немного и сродную себе плоть, с которою вместе подвизалась на земле, приняв опять от земли, от коей она была взята и которой была вверена – образом известным только совокупившему и разрешившему Богу – вместе с нею наследует славу небесную”. Также должны думать и о душах грешников, только с противной стороны; т. е. что они знают и предвидят мучение, их ожидающее.

И хотя прежде последнего суда ни праведные, ни грешные не получают совершенного воздаяния за дела свои; но при всем том не все души находятся в одинаковом состоянии, и не в одно и то же место посылаются. Отселе явствует, что поскольку прежде последнего суда не может произойти таковое разделение без суда частного; то следовательно есть суд частный. Когда мы говорим, что Бог не спрашивает от нас отчета в жизни нашей; то сие должно разуметь в таком смысле, что отдадим отчет оный, не по примеру отчетов человеческих.

Вопрос 62. На одинаковой ли степени находятся души Святых по смерти?

Ответ. поскольку души преселяются от мира сего не с одинаковою мерою благодати, то и по преселении от мира поставляются не на одной степени блаженства, как учит Христос: «в дому Отца Моего обители многи суть» (Ин. 14, 2). И в другом месте: «отпущаются греси ея мнози, яко возлюби много: а емуже мало оставляется, менше любит» (Лк. 7, 47). Подобно и Апостол говорит, что Бог «воздаст коемуждо по делом его» (Рим. 2, 6).

Вопрос 63. Как должно думать о людях, умирающих в гневе Божием?

Ответ. После последнего суда они будут вечно мучиться, одни более, другие менее, как говорит о сем Писание: «раб ведевый волю господина своего, и не уготовав, ни сотворив по воли его, биен будет много: неведевый же, сотворив же достойная ранам, биен будет мало» (Лк. 12, 47–48).

Вопрос 64. Между умирающими людьми находятся ли и такие, которые суть как бы средние между спасаемыми и погибающими?

Ответ. Такового разряда нет людей. Но то несомненно, что многие из грешников освобождаются от уз ада не покаянием или исповедию, как говорит Писание: «во аде же кто исповестся Тебе?» (Пс. 6, 6); и в другом месте: «Не мертвии восхвалят Тя, Господи, ниже вси низходящии во ад» (Пс. 113, 25); но за благотворения людей, находящихся в живых, за молитвы воссылаемые о них Церковию, и особливо за Безкровную Жертву, которую Церковь ежедневно приносит вообще за всех живых и мертвых, так как и Христос умер за всех. Что таковые души не освобождаются сами собою, о сем говорит Феофилакт (в толковании на шестую главу Евангелия от Луки), изъясняя слова, сказанные Христом, что Он имеет власть на земли отпущать грехи: “Смотри, – говорит, – на земле можем заглаждать грехи свои. Но после того, как отойдем от земли, уже не можем более сами собою посредством исповеди изгладить грехов своих; ибо дверь заключена бывает”.

И, изъясняя слова: «связавше ему руце и нозе» (Мф. 22, 13), т. е. деятельные силы души, говорит: “В настоящем веке можно что-нибудь сделать и исполнить; но в будущем связываются все деятельные силы души; и невозможно сделать ничего доброго в удовлетворение за грехи”. И в объяснении 25-й главы того же Евангелия: “После отшествия от сей жизни не время каяться и делать”. Сии слова показывают, что душа после смерти не может освободиться или покаяться, и ничего произвести такого, что искупило бы ее от ада. Только Божественные Литургии, молитвы и милостыни, которые живыми приносятся за нее, весьма великую приносят ей пользу, и исхищают ее от уз ада.

Вопрос 65. Что надобно думать о милостынях и благотворениях, которые делаются в пользу умерших?

Ответ. О сем рассуждает тот же Феофилакт (в толковании на 12-ю главу, ст. 5 Евангелия от Луки), объясняя слова Христовы: «убойтеся имущаго власть по убиении воврещи в дебръ огненную». Он так пишет: “Смотри, Христос не сказал: убойтесь того, кто по убиении ввергнет в геенну; но Который имеет власть ввергнуть. Ибо умирающие грешники не непременяемо ввергаются в геенну; но сие состоит во власти Божией, так, что Бог может и простить их, т. е. за приношение и подаяния, делаемые в пользу умерших. Они немало полезны и в тяжких грехах умершим.

Итак, не необходимо по убиении Он ввергает в геенну; но имеет власть ввергнуть. Посему не престанем стараться, милостынями и молитвами нашими умилостивлять Того, Который имеет власть ввергнуть, но непременяемо употреблять власть сию, а может даровать и прощение”. Итак, на основании учения Священного Писания и толкования сего отца выводим такое заключение, что мы должны непременно молиться за умерших, приносить Безкровные Жертвы и подавать милостыни; ибо сами они не могут сего делать за самих себя.

Вопрос 66. Что мы должны думать об огне чистилищном?

Ответ. Нигде в Писании не упоминается о нем, т. е. чтобы было временное какое наказание, очищающее души по смерти. За сие особенное мнение Церковь и осудила Оригена на Втором Константинопольском Соборе. Притом очевидно, что по смерти душа не может принять ни одного таинства Церковного. Если бы она могла что-нибудь сделать в удовлетворение за грехи свои, то могла бы иметь часть и в таинстве покаяния. Но поскольку сие противно православному учению, то Церковь правильно поступает, что приносит за умерших Безкровную Жертву, и воссылает к Богу молитвы об отпущении грехов их: сами же они не терпят никакого наказания, посредством которого бы очищались.

Что касается до басен тех людей, которые говорят, что души, отшедшие от мира без раскаяния, наказываются на рожнах, в болотах и озерах, – Церковь никогда не принимала оных.

Вопрос 67. Какое место назначено собственно для душ тех людей, кои умирают с благодатию Божиею?

Ответ. Души тех людей, которые отходят от мира сего с благодатию Божиею и с покаянием во грехах своих, имеют своим местом руки Божии. Ибо Священное Писание так говорит: «Праведных же души в руце Божией, и не прикоснется их мука» (Прем. 3, 1). Называется также место их раем как Христос Господь сказал на кресте к разбойнику: «аминь глаголю тебе, днесь со Мною будеши в раи» (Лк. 23, 43). Оно именуется и лоном Авраамовым, как написано: «Бысть же умрети нищему и несену быти Ангелы на лоно Авраамле» (Лк. 16, 22), и Царствием Небесным, по слову Господа: «Глаголю же вам, яко мнози от восток и запад приидут и возлягут со Авраамом и Исааком и Иаковом во Царствии Небеснем» (Мф.

8, 11). Посему каким бы кто именем из числа упомянутых нами ни назвал место сие, не погрешит: только бы знал, что души пребывают в благодати Божией в Царствии Небесном, и, как гласят Церковные песни, «на небеси».

Вопрос 68. А те души, которые выходят из тела, пребывая во гневе Божием, где находятся?

Ответ. Место сие различными называется именами. Во-первых, оно называется адом, в котором заключен низверженный с неба диавол, как говорит Пророк: «буду подобен Вышнему» (сказал диавол). «Ныне же во ад снидеши и во основания земли» (Ис. 14, 14–15). Во-вторых, называется огнем вечным; ибо Писание говорит: "идите от Мене, проклятии, во огнь вечный, уготованный диаволу и аггелом его» (Мф. 25, 41). Также, тьмою кромешною.

И непотребного «раба вверзите во тьму кромешнюю: ту будет плач и скрежет зубом» (Мф. 25, 30). Называется оно еще и другими именами, но все они выражают ту мысль, что место, в которое низходят души отшедших отсюда во гневе Божием и отверженных людей, есть место осуждения и гнева Божия. Должно каждому знать и то, что души праведных, хотя находятся на небесах, несмотря на то, до последнего суда не получают совершенной награды; равно и души осужденных не терпят совершенного наказания, но после последнего суда души вместе с телами получат решительно или венец славы, или наказание.

Scripture echoes

  1. ↩Matt.25.31 — When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne.
  2. ↩Matt.24.27 — For as the lightning comes from the east and is seen even to the west, so will be the coming of the Son of Man.
  3. ↩Matt.24.36 — But concerning that day and hour, no one knows — not even the angels of heaven, nor the Son — except the Father alone.
  4. ↩Matt.24.14 — And this gospel of the kingdom will be proclaimed throughout the whole inhabited world, as a testimony to all the nations. And then the end will come.
  5. ↩Matt.24.14 — And this gospel of the kingdom will be proclaimed throughout the whole inhabited world, as a testimony to all the nations. And then the end will come.
  6. ↩Matt.24.6-Matt.24.7;Luke.21.11 — You will hear of wars and rumors of wars; see that you are not alarmed. For these things must come to pass, but the end is not yet. Matt.24.7 — For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. Luke.21.11 — There will be great earthquakes, and in various places famines and plagues; and there will be terrors and great signs from heaven.
  7. ↩Matt.24.21 — For at that time there will be great tribulation, such as has not occurred from the beginning of the world until now, and never will.
  8. ↩Matt.24.21 — For at that time there will be great tribulation, such as has not occurred from the beginning of the world until now, and never will.
  9. ↩2Tim.4.1 — I charge you before God and Christ Jesus, who is about to judge the living and the dead, and by his appearing and his kingdom:
  10. ↩2Tim.4.1 — I charge you before God and Christ Jesus, who is about to judge the living and the dead, and by his appearing and his kingdom:
  11. ↩Matt.25.34 — Then the King will say to those at his right hand, 'Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.'
  12. ↩Matt.25.34 — Then the King will say to those at his right hand, 'Come, you who are blessed by my Father. Inherit the kingdom prepared for you from the foundation of the world.'
  13. ↩Matt.25.41 — Then he will also say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.'
  14. ↩Matt.25.41 — Then he will also say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.'
  15. ↩Rom.14.12 — So then, each of us will give an account of himself to God.
  16. ↩Luke.12.47-Luke.12.48 — That servant who knew his master's will but did not prepare himself or act according to his will will receive many blows. Luke.12.48 — but the one who did not know, yet did what deserved a beating, will be beaten with few blows. And from everyone to whom much was given, much will be required; and from the one to whom much was entrusted, they will ask for even more.
  17. ↩Luke.12.47-Luke.12.48 — That servant who knew his master's will but did not prepare himself or act according to his will will receive many blows. Luke.12.48 — but the one who did not know, yet did what deserved a beating, will be beaten with few blows. And from everyone to whom much was given, much will be required; and from the one to whom much was entrusted, they will ask for even more.
  18. ↩2Cor.2.15 — For we are the aroma of Christ to God among those who are being saved and among those who are perishing.
  19. ↩Matt.22.13 — Then the king said to his servants, 'Bind him hand and foot, and throw him into the outer darkness. There will be weeping and gnashing of teeth.'
  20. ↩Matt.22.13 — Then the king said to his servants, 'Bind him hand and foot, and throw him into the outer darkness. There will be weeping and gnashing of teeth.'
  21. ↩Luke.12.5 — But I will show you whom to fear: fear the one who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him.
  22. ↩Luke.12.5 — But I will show you whom to fear: fear the one who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him.
  23. ↩Matt.8.11 — I tell you, many will come from east and west and will sit down with Abraham and Isaac and Jacob in the kingdom of heaven.
  24. ↩Isa.14.14 — I will ascend above the heights of the clouds; I will make myself like the Most High.'" Close the quotation here so the transition to v.15 lands clearly.
  25. ↩Isa.14.15 — But you are brought down to Sheol, to the depths of the pit.
  26. ↩Isa.14.14-Isa.14.15 — I will ascend above the heights of the clouds; I will make myself like the Most High.'" Close the quotation here so the transition to v.15 lands clearly. Isa.14.15 — But you are brought down to Sheol, to the depths of the pit.
  27. ↩Matt.25.41 — Then he will also say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.'
  28. ↩Matt.25.41 — Then he will also say to those on his left, 'Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.'
  29. ↩Matt.25.30 — And cast the worthless servant into the outer darkness. There will be weeping and gnashing of teeth.
  30. ↩Matt.25.30 — And cast the worthless servant into the outer darkness. There will be weeping and gnashing of teeth.
  31. ↩Matt.25.30 — And cast the worthless servant into the outer darkness. There will be weeping and gnashing of teeth.
  32. ↩1Pet.5.4 — And when the Chief Shepherd is revealed, you will receive the unfading crown of glory.

Notes

  1. 1 ↩The source cites Mark 8:44, but the quoted words in the previous sentence are the text of Mark 9:44 (also 9:46 and 9:48). Ordinary numbering of Mark 8 has no verse 44. The English keeps the printed citation.
  2. 2 ↩суд частный rendered as the technical term particular judgment (as distinct from the general/last judgment). особливо taken as separately/individually, matching the next section’s contrast with an account taken порознь.
  3. 3 ↩The parenthetical keeps Gregory's broken alternative (или, но): he starts a third way of naming how the darkening is removed, then breaks off. This is rhetorical hesitation, not a corrupt reading.
  4. 4 ↩совокупившему и разрешившему Богу: God who joined soul to body and loosed them at death. The manner of the reunion is reserved to God alone.
  5. 5 ↩Sentence ends mid-abbreviation: т. is the first half of т.е. (то есть, 'that is' / i.e.). Rendered as i. to keep the split refs; do not merge with s7–s8.
  6. 6 ↩совершенного воздаяния rendered as complete recompense: the full, final requital of the Last Judgment, as distinct from the soul’s immediate lot after death.
  7. 7 ↩Qualifies the previous answer that God does not take an account from each person individually because He already knows all: the account is still given, but not as a human report of unknown facts.
  8. 8 ↩Slavonic менше любит is comparative (“loves less”), not the familiar English Bible cadence “loves little.” Rendered from the supplied Slavonic wording.
  9. 9 ↩The Russian «Но то несомненно, что...» sets up a contrast with the preceding denial; "But this much is certain" keeps that adversative force. The sentence is deliberately left open-ended because the grammatical completion ("but by the good works of the living...") falls in s6, after the intervening citation fragments.
  10. 10 ↩"Bloodless Sacrifice" (Безкровная Жертва) is the standard Orthodox term for the Eucharistic offering of the Divine Liturgy; the phrase is kept rather than generalized, since the sacrificial specificity is the point of the argument.
  11. 11 ↩The 'но' here completes the 'не ... но' contrast opened in s3: release comes not by the dead person's own repentance but by these means offered on their behalf. 'так как' is causal — Christ's death for all grounds the Church's offering for all.
  12. 12 ↩Theophylact of Ohrid. The Russian text cites Luke chapter 6, but the saying about the Son of Man's authority on earth to forgive sins stands at Luke 5:24; the citation is reproduced as given rather than silently corrected.
  13. 13 ↩удовлетворение за грехи rendered as "satisfaction for sins," the Latinate catechetical term (satisfactio) for making amends—not emotional contentment.
  14. 14 ↩ад rendered as "hell" in the creedal sense of the realm of the dead (Hades), from which the Church's offerings may still deliver a soul—not necessarily the final state of the damned.
  15. 15 ↩дебрь огненная is the source's Church Slavonic for the place of fiery punishment. Theophylact's following comment uses "Gehenna" for the same reality; the Gospel quotation is kept distinct from that later term.
  16. 16 ↩не непременяемо rendered as "not inevitably": the Slavonic means they are not unchangeably / of necessity cast in. The next section restates the same point as "not necessary."
  17. 17 ↩приношение rendered as "offering"; in this catechetical setting it most naturally means the liturgical/Eucharistic offering for the dead, paired with alms (подаяния). за is causal: forgiveness on account of these acts.
  18. 18 ↩The source reads «но непременяемо употреблять власть сию» (an infinitive, with no explicit negation). Taken literally that would mean He uses the power invariably, which contradicts s1 and the preceding Theophylact sentences («не непременяемо ввергаются в геенну»). The translation follows the only sense that fits the argument: He has the power to cast them in, but does not invariably use it. A dropped «не», or a compressed infinitive construction parallel to «власть ввергнуть», is likely.
  19. 19 ↩"Bloodless Sacrifices" (Безкровные Жертвы) is the Orthodox term for the Eucharistic offerings of the Divine Liturgy; the plural is kept, as in the source.
  20. 20 ↩удовлетворение за грехи rendered as “satisfaction for its sins,” the Latin theological term satisfactio (making amends for sin), which this argument uses against a post-death purifying penalty.
  21. 21 ↩Безкровную Жертву rendered as “Unbloody Sacrifice,” the established English for the Eucharistic offering (the Divine Liturgy), not a non-sacrificial memorial.
  22. 22 ↩рожнах (from рожон) is a roasting spit or pointed stake. Rendered as “roasting spits” to keep the folk-torture image; the pairing with swamps and lakes is popular lore about post-mortem punishment, which the Church is rejecting.
  23. 23 ↩The source quotes Wisdom 3:1 in Church Slavonic. Rendered here in plain modern English; the quoted wording awaits resolution against the project's approved Bible text. Wisdom is deuterocanonical.
  24. 24 ↩Slavonic «возлягут» renders the Greek image of reclining at a banquet; "take their places at the table" keeps the messianic-feast sense without archaism.

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