De adventu Christi Judicis
The Sign of the Son of Man
The cross will appear in the heavens as a triumphant banner announcing the arrival of the Judge.
The appearance of the cross, as the sign of the Son of Man. And this—after the signs already mentioned have been touched by the Lord—will appear at an hour when it's not expected, for the hour of judgment is unknown: the sign of the Son of Man, namely the sign of the cross, in the air (which is sometimes called 'heaven' in Scripture), so that He who suffered the ignominy of the cross in humility may, in coming in His majesty, show the saving fruit and dignity of that same glorious cross. He calls Himself the Son of Man here, rather than the Son of God, because He will judge not in the form of God, but of man. According to Chrysostom, the cross will appear, shining brighter than the sun, so that there will be no need for accusation when they see it; rather, their sin will be rendered inexcusable by its very presence, just as someone wounded by a stone points to the stone itself. Or His garments stained with blood. And according to the same Chrysostom, it will not be the actual wood on which the Lord suffered, but a light in the shape of a cross, brighter than the sun. By this sign of the cross, however, one may also understand other signs. And the instruments of His suffering and death: such as the nails, the lance, the crown, and the scourges, which will be brought forth into judgment as if they were banners of triumph and victory. Some understand this to mean the scars or stigmata, and the testimony of the Passion in the flesh of Jesus, so that what is written in Zechariah might be fulfilled: "They will look on me, whom they have pierced." Hence Jerome says: "Let us understand this sign to be the cross, so that the Jews may see whom they have pierced, or the banner of the faith of the triumphant victor." According to Chrysostom, just as an army goes before a king entering a city, carrying signs and royal banners to announce his arrival, so too, when the Lord descends from heaven, a host of angels and archangels will go before him, carrying the sign of the cross as a triumphant banner, announcing to the trembling earth the arrival of the divine King of heaven.
The Mourning of the Tribes
The unrighteous will lament their lost opportunities and worldly attachments when they face the Judge.
And then. That is, when the triumphant banner of the Cross appears, all the tribes of the earth will mourn—inconsolably, with a conscience that accuses them too late. This refers to some from every tribe and nation, namely the wicked; or, all the tribes of the earth, meaning all earthly and unrighteous people who loved earthly things. And those things of God. They are those who, with an earthly will, have turned away, and whose end is heavy and sad. There will be the coming of the Judge, whom they postponed. And rightly so: the tribes mourn. For, as Jerome says, those who do not have their citizenship in heaven, but are written on the earth, will mourn. As Chrysostom says: “The Jews will mourn, the Gentiles will mourn, and the Christians will mourn who loved more…” They won't know Christ; but the tribes of the Lord are not like this, for the tribes of the Lord have ascended there to confess the name of the Lord. 2i. They will lament for themselves—that is, for the evil they have committed, for the foolishness they haven't corrected, for the glory they have lost, and for the punishment they have incurred. And again: 'Then all the tribes of the earth will lament for themselves, because they loved the world more than Christ,' when they hear Him saying to them: 'I was made man for your sake; for your sake I was bound, mocked, spat upon, beaten, and crucified; where, then, is the fruit of my labors?' Behold the reward of my blood, which I gave for the redemption of your souls; where is the service you owe me in return for the price of my blood? I held you above my own glory. I, who am God, became a man; and you made me viler than all your own things. For you loved every vilest thing of the earth more than me. My justice and my faith. Then, therefore. They will weep. All will enter into tribulation, because there is no strength to resist Him, no way to flee from His face, and no place for repentance; for in the anguish of all things, nothing remains for them but weeping and wailing. Rightly they will weep, because then neither will wealth profit the rich for giving alms, nor will righteous parents intercede for their children, nor will the angels themselves intercede for men, as they do now. . They will try to speak, but they will not receive mercy, just as the time of mercy does not receive judgment, as the Prophet says: 'I will sing of mercy and judgment to You, O Lord; mercy in the first coming, judgment in the second.' So says Chrysostom, and Ephrem adds: 'Certainly, if we knew what is hanging over us or what is pressing upon us.' O brothers, we should be weeping constantly and begging God. If every creature trembles, and the very hosts of the holy angels will be terrified at His coming, what will we say if this...
The Account of the Passion
Christ will demand an account of how we have lived in light of His suffering for our sake.
How have we lived so carelessly and sluggishly? He himself will demand an account from us. He will say: For your sake I became man, lived openly on earth, and for your sake I was scourged. I was spat upon, struck with palms, crucified, and given vinegar to drink; I opened paradise to you, offered you the kingdom of heaven, and sent you the Holy Spirit—what more was I supposed to do for you that I didn't do? I sought only your humble will; I didn't force you, so that your salvation wouldn't be a matter of necessity. Tell me, you who are sinners, subject to the flesh and to death: what have you suffered for me, your Lord? Am I not the one who suffered for you? That is what Ephrem says.
The Majesty of the Judge
Christ will appear in His human form to judge the world with power and majesty.
Then they will see with their physical eyes, as well as with faith. They will see the Son of Man in his human form, because he appeared as a man to be judged. As Augustine says: 'The vision of the Son of Man is shown even to the wicked, for the vision...' ...of God is only for the pure in heart: for they shall see God. For the wicked cannot see the Son of God according to that form in which he is equal to the Father. It is necessary, however, that the Judge of the living and the dead, before whom they will be judged... ...so that even the wicked may see him; for this reason, the Son of Man received judicial power. Bede says: 'He will appear to the elect in the same form in which he appeared on the mountain, but to the wicked, in the form in which he hung on the cross.' They will see Him, I say, coming to judgment in the clouds of heaven, just as He ascended in a cloud—that is, in the air above the place from which He ascended. Chrysostom says: 'Because it is written in the Acts of the Apostles: "A cloud took Him from their sight," and it was said there by the angels, "He will come in the same way you saw Him ascending into heaven," He must be believed to be coming.' He will come not only in the same body in which He ascended, but also in a cloud. Origen adds: 'Just as a cloud carried Him as He ascended into heaven, to honor the One ascending, so it will bring Him down to judgment.' He will come with great power. Christ’s first coming was to show weakness; the second will be to show power and majesty—that is, glory. For then the whole Christ, with His members, will appear in glory, clothed in light as with a garment. He will come. The Evangelist says, 'with great virtue and power against His enemies, to punish and destroy them, and with great glory and majesty.' He will come to reward and glorify the good, so that He who came in the first advent as a servant, with weakness and humility, will come in the second as Lord, with fortitude and royal majesty. Then. As Cyril says: "He carried out his first coming in weakness." And in humility. But he will celebrate his second coming with his own power. And majesty. It is. As Gregory says: "They will see in power and majesty the one they refused to listen to when he was placed in humility, so that..." ...they may then feel his judgment all the more strictly."
The Resurrection and the Gathering
At the sound of the trumpet, the dead will rise and all will be gathered for the final judgment.
How little people today incline their hearts toward His patience. Hence Chrysostom says: 'When an earthly king orders a procession or an expedition, the people are moved, the dignitaries are stirred, and the army is called to action.' If a city is in such a stir, how much more will the angelic powers be moved when the heavenly King rises to judge the living and the dead? Terrible ministers will go before a more terrible Lord; living lightning will precede Him like torches, and thunder will roar like trumpets. 'As is the king, so is the preparation for the king,' says Chrysostom. The Son of Man will therefore appear in judgment, for it is fitting that the Son of God Himself—who was unjustly judged in the form of a man—should justly judge in that same form of a man at the judgment. And the scars of His wounds will be visible in His flesh, so that the wicked may see whom they pierced. Hence the same Chrysostom says: 'He kept His wounds so that on the day of judgment they might serve as testimony to His Passion against the Jews and all who, by denying the crucified Son of God, live according to the flesh.' And then the living will be caught up when the Lord comes, so that He may be called the judge of the living and the dead, and the Judge of the living and the dead. And, according to Augustine, they will die at that time, and in a moment they will be raised, because it is appointed for all people at the coming of Christ the Judge. It is appointed for people to die once; and, according to the Apostle, we will all indeed rise, but we won't all die. For as Augustine says, the resurrection of the dead will be one and simultaneous; it won't happen first for the just, and second for sinners. And then, before the general resurrection, He will send His angels with a trumpet and a great voice—that is, a voice so clear and so intense that it will be heard everywhere by the dead. Remigius says: 'This trumpet shouldn't be understood as a literal, physical one, but as an angelic voice so powerful that at its cry all the dead will rise from the dust of the earth; or, the trumpet is the power to raise the dead, and the voice is the voice of Christ calling the dead to judgment, by whose power they will be raised, so that all may be present at the judgment.' Chrysostom says: 'Truly, it is the great voice of a terrible trumpet, to which all elements obey, which splits rocks, opens the heavens, passes through the barriers of darkness, shatters iron gates, breaks adamant bars, snaps the bonds of death, and assigns souls from the depths of the abyss to their bodies.' He accomplishes all this in action faster than an arrow flies through the air, as the Apostle says: 'In a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised incorruptible.' At that voice, the dust... ...is dissolved from the bodies of the dead and bound together into new limbs; at that voice, as if by a single person, the whole sea is disturbed, so that if it retains anything of human bones, it must restore them without contradiction: so says Chrysostom. And the angels will gather His elect to judgment. They will gather them from the four winds, from the ends of the heavens to the ends of the earth—that is, from all the regions and places in which they were dissolved by decay—through the ministry of the angels, because they will be their fellow citizens. It isn't just the elect, whose bodies will be light, who will be gathered; the reprobate, who will have heavy bodies, will also be carried off just as the angel carried Habakkuk. But they will gather the elect for glory and the reprobate for damnation; the elect will meet the Lord as He comes for judgment, but the reprobate will come [to be judged]. On that great day. As Remigius says. According to Chrysostom, they will rise first, and the angels will gather those who have been raised; then they will catch up those who have been gathered into the clouds, and all of this will happen in an instant. In the Valley of Jehoshaphat—that is, in the air—everyone will be judged, because the crisis of judgment will take place in the air, as the Apostle says. We will be caught up together with them in the clouds to meet Christ in the air. Chrysostom says of this day: 'Woe to me regarding that terrible day! When we hear these things, it should make us rejoice, but instead we grieve and are sad. With what eyes, then, do we see Christ?'
Living in Light of Judgment
Constant meditation on the coming judgment serves as a powerful remedy for the soul and a guard against sin.
If you wouldn't dare look at your father while knowing you've sinned against him, and if he is infinitely gentle, how will we look at him then? How will we endure him? For we will stand before the tribunal of Christ, and there will be a diligent investigation of everything: so says Chrysostom. In every temptation, it’s incredibly valuable to call that day of judgment and resurrection to mind, both for ourselves and for others, because it’s especially effective in healing the soul. Hence the same Chrysostom says: 'If we want to be idle, or to steal, or to do anything inappropriate, let us immediately bring that day to mind and sign on to the judgment; this thought will hold back the inappropriate impulse more effectively than any bridle.' And let us say to ourselves: 'The resurrection is coming, and a terrible judgment awaits us.' And if we see someone who is arrogant and inflamed by worldly goods, let us always say the same thing, showing that everything here is left behind. And if we see someone else grieving or troubled, let us say the same thing to them, showing them that these things are fleeting. They will drink of sorrows. And if we see someone lazy or undisciplined, let's warn them again, showing them that they must give an account for the harm caused by their laziness. This word is enough for every remedy; it is better at healing the soul. For the resurrection is at the doors, not far off; it is near. And in a little while, He who is coming will come and will not delay. And we must all appear before the judgment seat of Christ, both the good and the bad: the former, so that they may be honored before all; the latter, so that they may be put to shame before all. Therefore, let us subscribe to this in every single thing. If we always keep this in our minds, it will stay with us. No anxiety about present things will be able to bite us, for the things that are seen are temporary; but those things that are not seen are not temporary.
Prayer for Readiness
A final exhortation to fear God and a prayer to be marked by the cross for the day of judgment.
Let us keep speaking to them and to one another: the resurrection and the judgment are coming, and the harm of what has been done will be revealed; let us not provoke God, but listen to Him saying: "Fear Him who has the power to destroy both body and soul in hell." So that, softened by this fear and rescued from this destruction, we may be found worthy of the kingdom of heaven—this is what Chrysostom says. PRAYER: Lord Jesus Christ, You who are coming to judge with great power and majesty. While the angels carry before You the sign of the glorious Cross as a triumphal banner. Mark my soul with the imprint of this most holy Cross, and purify me by its power; and through it, claim me so entirely for Yourself that nothing adverse may have power over me. So that I may be ready for You at the judgment. When You come, may I be found marked with this venerable sign, so that, configured to You in Your suffering, I may deserve to become a sharer in Your glory when You rise. Amen.
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1 Apparitio crucis, ut signum Filii HOMiNis. Et fwnc, scilicct p(*st praedicta signa per Dominum tacta, parebit hora qua non putatur, hora enim judicii ignoratur, siynum Filii hominis, scilicet signum crucis, in cobIo, hoc est in acre, qui aliquando in Scriptura coelum vocatur; ut passus in humilitate ignominiam cruiis, ostendat in sua veniens majestate salutarem fructum et dignitatem ejusdem gloriosae crucis. Filium hominis, non Kilium Dei se hic appellat, quia non in forma Dei, sed hominis judicabit. Secundum Chrysostomum^ crux apparebit sole Juculentinr existens, ut non sit necessitas arcusationis cum viderint crucem, sed per se, sine excusatione condemnabile eorum efficiatur peccatum, quemadmodum, si quis lapido vulneralus, ipsiim ostcndit lapideni. vel sua vestimenta sangune niadifacta. EtjStTundum ciundem Chrysostomum, non erit ci-nx lignum, in quo scilicct passus est Dominus, sed lnx in modiim crucis splendidior sole. I*er hoc aulem si^^num i-rucis i^nleliigi possuiit eliamalia sign. i, et instrumenia suae l*a>sionis et mortis : ut clavi, lancea, corona, et flagella, quae qiiasi vexilla triumphi, et vicioiiae in judicium def;reniur.
Quiilam autcm p6r hoc intelligunt cicatiiccs seu stigmaia, et tc>timonium Passionis in carnc Jesu, ut impleatur iliud Zachariae : Aspicient ad me, quem confi r erunt. Unde ait Hieronymus : « Signum aiitem hic cruci> intedigamus, ut Judtei vidcant in quein compiinxerunt, aut vcxillum fidei victoris triumphantis.» Sccundiim Chrysostomum, qu''madmodiim in^rfdienle rcge in ri vitatcm, exeicilus antecidit, qui signa at(|ue vexida legaiia praeferens annuntiat re;^is inlroiium, iia, Domino de-cendentc de ccelis, praecedet exercitus Angel»nim et Aichmgelorum, qui signum crucis ut triumphale vexillum praercrentes, divinum Regi-i coelestis ingressum terris trementibus nuiitiabuiit.
Et tunc. sciiicet cum triumphale vexiiluin "^UQhwwi^plangent se, incon«oIdbilitcr, sero accusantc conscicntia, omnes tribus terrse, id est aliqui de omnibus tribubus, et nationibus, scilicet mali ; vel,onmes tribus terrae, id est omnes homines terreni et iniqui, qiii terrcna dilexerunt. et ea De. i praep >suerunt, qui cum terrena voluiitite deci sscrunt, (|uiiius gravis ct tri>t. ibiiiserit adventus Judicis, quem t(M'ienis poslpo-ueruiit. Et recle (licit : tribns tcn. T, quia, ut dicit ILeronymuy, hi plangent qui municipatum non habent in coelis, s d scripti sunt interra. Ubi Chrysostomus : (( Piaiigcnt Jiidaei, plan^ent et Gentiles, plingcnt et Chiistiaiii qui magis i.
ilcxeiuuf numduui qnam Christum; non sic autem tribus Domini : Illuc enim asce)ulerunt tribus tribus Domijii^ ad confUendum nomini J)omi? 2i. Plangentaulemsemetipsos,id estsuam (•iil|tam quam commiserunt, suam stultiliam quam non correxerunt, suam ^loriam i|uam ami-erunt, siiam p(jcnam (luam incurrerunt. » Et itcrum : « Tunc plangcnt se omncs tiibus tcrrae, qni magis dilexerunt iniindum quam Christiim, rum audicrinLeum [itec verb i dicentem adse : Egi) propter vos homo factus suin, proptcr vos alligatus, et delusus, et conspulus,et caesus, et crucifixus; ubi estergo t mtaruminjunarum mcarum fructus? Ercc praemium sanguinis mei quod dedi pro rcdemptione animarum vcstrarum ; ubi est servi us vestra, quam mihi pro preiio sanguinis mei clcltetis? Ego super glonam mcam vos habui, app. ircns homo cum essem Deus; et viliorem me omnibus rebiis vcstris fecistis. Nam omnem rem viisimam tcrrae amphus dilexislis, quam j.
istitiam meam et fidem. Tunc igit. ir pl. in^eiit se omnes Iribus t(MTa3, qtiia nec resistendi virtus est conira cuin, nec fugiendi laculias anie faciem ipsius, nec poenitcndi locus; ex angustia eiiim oumiuiii rerurn nihil eis rem inet praetcr planctus et lui-tus. Meriio plaiigcnt se : (|uia tunc ncquc peiuniae divitibus prosunt ad cleemosynam faciimdam, neque parentcs jiisti pro filiis intercedeut, nequc ip-i Angeli pro hominihus, sicut s. . Icbjnt facere verbum, quianon recipit Ucitura judidi misericordiam, sicut nec tcmpns misericordiae judicium, diccnte Propheta : Misericordiam et judicium cantabo tibi, Domine; misericordiam in priori adventu, judicium in secundo : » haec Chrysostomns Unde ct Ephrem : a Utique, si sciremus quid immineat vel incumbat. , 0 fratres, jugiter plangeremus, Deum obsecrantesl Si euimomni> crcatura coutrcmiscet, et ipsa agmina smctorum Angelorum cxpavescent in adventu ejus, quid lunc dicemus, si hoc p irvo tem.
porc negligenter ac seguiter vixerimus? Ipse n;im(|ue pro h. ic ne. il igeutia nostra rationem a nobis exquiret, ac dicet : Propier vos incarnatus sum, ei in tcrris palam conversatus ; proptcr vos flagellatus sum. consputus, palmis caesus, crucifixus aceto potatus; paradisum vobis anerui, rpgnuru coeiorum vobis obtuli, Spirituiii Sinctuin vobis misi, quid ultra debui vobis farere, ct non ftci ? Hutnilem voluntalem vestram solLimmodo quifisivi, non vos coegi, ne causa vestiae salutis esset occasio necessitatis. Dicite mihi, peccatores secundum carnem passibiies ac mortales. quid passi estis prt-pter me Dominatorem vestium.
quietiam im assibilis pro vobis pa sus sum? » haec Ephrem.
Et tunc videbunt oculis curporalibus, tam fid. les quam infid» les, Filium hominis in specie humana, quia in forma homini- judii-ai>it. Unde Augustinus : « Visi" «luippe Filii hominis exhibetur et malis, nam visio r. rmae Dei non nisi mundis corde : Quoniam ipsi Deum videbunt. Ei quia Filium Dei secundum, id qund in lormi Dei aequalis est Patri, videre iniqui non poss. unt, opurtet autem ui Judicem vivorum et mortuorum coram quo judicabunlur, et ju. 4i videant et iniqui, ideo 0|iorlebat ut Fiiius hominis acciperet juriiciariam pote-tatem. » Unde et Beda ; « Ea forma eleclis apparebit, qua in monte ai^paruit ; re|jrobis vero in ea forma, qua in cruce pependit.
» Videbunt, inquam, eum vementem ad judicium in nubibus cmli, sicut in nube ascendit, scilicetin aere superlocum uiide ascendit. Unde Chrysostomus : « Quia enim siciit in Aclibus Apostolorum legitur : ISubes suscepit illum ab oculis eorum; et illic dictum est ab Angelis ; Sic veniet, qucmadmodum vidistis eum ascendentem in coslum, merito crcdendus est. non solum in eodem corpore quo ascendit, verum eliam in nube venturus. » Unde et Origenes : « Sicut eo ascendente in coelum, nubes eum tulit, propter honort;m ascendentis; ita eom defercl ad judicium. )) Veniet autem cum potestate magna : primus enirn Christi adventus fuit in ostensionem infirmitatis, serundus erit in ostensionempotestatis, et majestate, id est gloria ; tunc enim totus Christus cum membris glori isus apparebit,iniiutus lumine sii-ut ve^iuienio. Vcniet. inquit Evangelisla, cum iirtute multa et potestate contra inimicds, ad puniendum et depiimendum eos, ac gloria magna et majestato, pr.» ptt;r bonos ad prsmiandum et glorificandum ipsos : ut qui in piimo adventu venit, ut servus, cum infirmitate ct humilitate, in se<undo venial, ut Domiiius, cum f 'rtitudine et regia Maje.
^tote. Uude ait Ct/rillus : « Primam enim aip rilionein prosecotus est cum infirmit . te et humilitaie n. istra, sed secundim celebrabit cum propna pot. state et ma. est. iie » Uiide et Gregorius : « In potes ate et majesiate visuri sunt quem in humilitate positum audire noluerunt, ut virtut. m e,us tanto tunc di,4rictius seiitiant.
quanlo nunc ciTvicem corois ad ejus patientiam non inclinant. » Uude et Chrysostomus : u Si quaiido, rex tirrenu- pi'ocessiim aliquem, aut expediiionem mandat in populo, digiiitaies omnt s movenlur, et exercitus excitatur t. ^taque civilas fervet; quanto magis Rege coelesti exsurgente judicare vivos et mortuos, Virtutes angelicae commovebuntur, terribiles ministri, terribiliorem Dominum praeiedentes 1 Ante ipsum pro candelabris fulgura viva praectdent, et pro tubis horrendatoniirua vociferabunt. Qualis rex, talis est prdeparatio regis : » haec Chrysostomus. Filius ergo hominis in juditio apparebit, quia digniim e^t ut ipse Filius Dti, qui in forma hominisiojuste judicatus e>t, in eadem lorma hominis in judicio juste judicet. Et in carne ejus videbuntur cicatiices vulnerum, ut videant reprobi in quom pupugerunt. Undc ait idem Chrysostomus : « Vulmra servavit, ut in die judicii proficiant ad testimonium Passionis contra Judaeos, et omnes qui denegantes Filium Dei crucifixum in corpore judaizant. » Et tunc vivi rapientur aiiqiii, cum Dominus veniet, ut dicatur judicare vivos et mortuos, ac Judex vivorum et morluorum.
Et, secundum Augustinum, illic tunc morieniur, et in momeuto resuscitabuntur, quia statutum est omnibus hominiDE ADVEiNTU CHRISTI JUDICIS. bus semel mori; et, secundunj Aposfolum lOmnesquidem i^esurgcmus, eicr^^o omnes moritmur. Ut enim ail Augu stmiis ^ crit re^urrectio mortuorum (imuiumhominum, j-ed unaetinsimul; non prima justorum, et peccalorum secunda.
Et tunc, scilicet anle resuiTeciionem communem, mittet Angelos suos cum tuba et voce magna, id est tam aperla et tam intensa voce, quae a mortuis audiatur ubique. Unde Remigius ;« Haec autem tuba non revera corporea est intelligenda, sed angelica vox, quae adeo magna erit, ut ad clamorem illius onines mortui deteriae pulvere consurgant; vel tuba est pdtcstassuscilandi mortuos, et vox, est vox Chrisii vocantis mortuos ad juMicium, ex cujus virtnte sust itabuntur, et ut in judicio siut omnes. » Ubi Chrysosfomus : » Vt^re magna vox tuhae terribilis : cui omnia obiiudiunt elementa, quae petrasscindit, inCeros apeiil, Ciausuras tenebrarum pertransit, pt»rtas sercas conterit , vectes adainantinos confiingit, vincula moriis dirumpit, et de profundi) abys>i animas liberalas corporibus assignat. Haic omnia citius consumm it in opere, quam sagitia Iransit in aere, diceute Apostolo : In momento, in ictu oculi, in novissima tuba ; canet enim tuba, et mortui resurgent incorrupti. In illa voce pulvis j. im dissolutus corporum mortuorum, in nova membra constringitur; in illa voce quasi una persona obnoxia totum mare distutitur, ut si quid apud se retinet de humanis ossibus, sine contradictione restituat : » haec Chrysostomus. Et congrcgabunt Ang»li ad judicium electos ejus j-peiii. liter a quatuor ventis, a summis ccBlorum usque ad terminos eo rum, id est ab universis regionibus et locis, in quibus putrcfactione resoluti sunt, uttiiticum V( ntilatum deaieatotius teri ae et orbis, qui specialiter ad duceiitur mmisterio Angtloium, quia eruut concives eorum.
Et non solum, congregabuntelectos quorumcorpora levia; sed eiiam reprobos, qui corpora ponderosahabebunt, et ideo sicut Angelus Habacuc, slceosportabunt. Sed electos congregabunt ad gloriam, reprobos ad damnationem ; ct elccti occurrent Domino ad jiidic ium venienti, reprohi vero venient, ? cd in magna di. -tantia, ut ait Rcmigius. Et, secundum Chrysostomum, primo resurgent, et resuscitatos Angeli congiegabunt, congregatos autem rapient nubes, et haecouinia in instanti momenlo fient. In valie autem Josaptat, scilicet in aere judicabitur onrinis homo, quia judicii discrimen erit in aere, dicente Apostolo : . simul rapiemur cum illis in nubibus, obviam Christo in acra. De hac die sic dicit Chrysostomus ; « Heu mihi de illa die terribili, cum deceret nos laetari, cum haec audi^mus, sed dolemus et Iristes sumns I Qualibus erjjo videmus Christum oculis?
Si emm patrem aliquis, non ulique lerret videre, conscius sibiipsi peccati in ipsum p. itrcm infiniie mansiietum, qualiter lepiciemus eum tunc? Qualiler eum sustincbinius? Etenitu rcpiassentabuntuitribunali Chrisii, et oninium diiigens erit investif^atio : » haec Lhrysostumus. Iq omni auteiu tcntatione multum valet illam diem judicii et resurrectionis, et nobis ct aliis ad mentem rcvocare, quia hoc praecipue consucvit animam curare. Undeait idem Chrysostomus : « Si avaii esse voluenmus, et si rapere, et si inconveuiens quid agere, confestim diem ilJam in mentem mittamus, et judicium subscribamus, et omni freno vehemenlius detinebit iaconvenienlem impetum liaec cogitatio. Et dicamus ad nosipsos : Resurrectio est, et judicium nos ex-pectat terribile. Et si viderimus aliquem elatum, et in praesentibus bonis inflammatum, idem semper dicamus, ostcndentes quoniam omnia hic manent.
Et si alium dolentem viderimus et contristanteiii, et ad illum idem loquamur,ostcndentesquoniam fint m h. ibebunt tristia. Et si pigritantem et dissolutum, rursus iuem superincautemus, ostcndentes eiquoniam necesse est pigritiae noxas dare. Sufticiens est hoc verbum omni fcrramento , magis nosti^am curare animam. Etenim est resurrectio, prae 27G ostiis non Jonge, neque procul ; adhuc autem p irum quantulumcumque, qui venit, veniet et non tardabit; et : Omnes nos manifcstari oportct nnte trihunal Christi, et bonos et [nalos : hos quiilem, ut ante omnes veri»cundeniur; eos vero, ut ante omues clanopes eficiantur. Haec igitur, secundum unam luamque subscrib. imus nobis rliem ; si haec semper revolvimus. nulla sollicitndo praesentium nos mordere poterit, rerum etenim quae videntur temporanea; ea vero quae non yidentur, non temporanea sunt.
Gontinue igitur etad ipsosloquamur, et ad invirem : re-urrectio est et judicium; et noxae eorum quae ge>ta sunt, Et ne irritemus Deum, sed audiamus eum dicentem : Timete evm, guipotestet corpus et animam perdere in gehennam, ut pr. tpter timoreiu facti molliorcs, et a perditione hac eruti digni efficiamur regno ccBlorum : » haec Chrysostomus. ORATIO Domine Josu Christe, qui ad judicandum cum potestate et majestate magna es venturus. Angelis signum gloriosae crucis tamquam vevillum triumphale praefereniibus. tu animam meam hujus sandissitnae ciucis impressume consiyna, tu uie hujus virlutt; purifica; et per haiic me totum sic vindica tilii, ut nihil adver. -arii valeant in me repenre; quatcnus te ad jndi. Jum veniente, cgo hoc venerabili inveniar signalus stigmate, ut tibi crucihxo configuratus in poena, consors fieri merear et tui lesurgentis in gloria. Amen.
The Life of Christ (Vita Christi) companion
A prayer for every moment, already on your phone
Chosen Portion puts a curated historic prayer in front of you each day — so the words are there before the moment arrives.
Chosen Portion is the digital descendant of the carried prayer book: the short daily prayers this collection preserves, delivered one a day to your pocket.
- One short, memorable prayer delivered daily — build your repertoire a card at a time
- Prayers matched to real situations: fear, gratitude, decisions, grief, sleep
- Save favourites into your personal pocket collection you can open anywhere