| The Divine Liturgy of St. Basil is officiated on this day. The readings are: 2 Cor. 11:23-32; Mtt 26-2-28; Jn. 13:3-17; Mtt 26:21-39; Lk. 22:43-44; Mtt 26:40-75; Mtt 27-1-2. During this Liturgy the priest prepares the “Amnos”, the Holy Communion, which is kept throughout the whole year to be given the faithful in times of sickness. The Body and Blood of Christ is present in the Church during the entire year and throughout the ages. On this day, with greater feeling than ever, Christians come for Holy Communion singing: “Receive me Today, O Son of God, as a partaker of Thy Mystic Feast; for I will not speak of the Mystery to Thine enemies, I will not kiss Thee as did Judas, but as the thief I will confess Thee. Lord, remember me when I comest to Thy Kingdom.” “We worship Thy passion, O Christ……” Great Holy Thursday Evening (The service of the HOLY PASSION of our Lord Jesus Christ. The service is Matins of Friday morning sung by anticipation Thursday evening.) Good Friday celebrates the holy, saving and awesome Passion of Christ. To take away our sins, Christ willingly endured the spittings, scourgings, buffetings, scorn, mocking and the purple robe; the reed, sponge, vinegar, nails, spear and, above all, the Cross and Death. The confession from the cross of the penitent thief, crucified with Christ, is celebrated. This service is long, but its content is dramatic and deeply moving for the devout Christian. Participation in the prayers and the historical sequence of the events, as related in the Gospels and hymns, provides a vivid foundation for the great events yet to come. Following are the references of the “Twelve Gospel” readings of this service: 1. St. John 13:31 thru Ch. 18,1 2. St. John 18:1-29 3. St. Matthew 26:57-75 4. St. John 18:28 thru Ch. 19:16 5. St. Matthew 27:3-32 6. St. Mark 15:16-32 7. St. Matthew 27:33-54 8. St. Luke 23:32-49 9. St. John 19:38-42 10. St. Mark 15:43-47 11. St. John 19:38-42 12. St. Matthew 27:62-66 These readings relate the last instructions of Christ to His disciples, the prophecy of the drama of the Cross, the dramatic prayer of Christ and His new commandment. The day should be devoted to reading the “Gospel of the Testament” of Christ which He left for all men. The Church services during Holy Week re-enact the events of this Gospel. |
| 2646 For the connection among Matt 1:23; 18:20; and 28:20, see Kingsbury, Structure, 69; Ellis, Matthew, 28; Gundry, Matthew, 597. 2647 Matthew " s formula echoes the Jewish formula in later recorded in m. «Abot 3:2,6; Mek. Bah. 11.48–51 (Lauterbach 2:287); other texts also emphasized God " s presence among his people (e.g., Mek. Pisha 14.87,100–101, Lauterbach 1:113–14). God was commonly called «the Omnipresent» (t. Sotah 3–4 has it roughly twenty-four times; cf. also m. »Abot 2:9,13; 3:14; t. Péah 1:4; 3:8; Šabb. 7:22, 25; 13:5; Roš Haš. 1:18; Ta c an. 2:13; B. Qam. 7:7; Sanh. 1:2; 13:1,6; 14:3,10; Sipra VDDen.pq. 2.2.4.2; pq. 4.6.4.1; Sav M.D. par. 98.7.7; Sh. M.D. 99.1.4, 5, 7; 99.2.2, 3; 99.3.9, 11; 99.5.13; Qed. Par. 1.195.2.3; pq. 7.204.1.4; Emor pq. 9.227.2.5; Behuq. pq. 5.266.1.1; 8.269.1.3; Sipre Num. 11.2.3; 11.3.1; 42.1.2; 42.2.3; 76.2.2; 78.1.1; 78.5.1; 80.1.1; 82.3.1; 84.1.1; 84.5.1; 85.3.1; 85.4.1; 85.5.1; and other references listed in Keener, Marries, 150 n. 27). See, e.g., Smith, Parallels, 152. 2650 See Gospel of the Ebionites frg. 6 (Epiphanius Haer. 30.16.4–5 in NT Apocrypha, ed. Hennecke, 1:158); Daniélou, Theology, 67 (the Elkasites), 117 (the image discontinued in the fourth century because of Arian use). Philo regarded God " s angel as the Logos (Names 87; Dreams 1.239). 2652 The Jesus tradition upon which Paul " s words are based (often agreed to be Matt 24l " s source, e.g., Neil, Thessalonians, 101; Wenham, «Apocalypse,» 348) also delegates the use of the trumpet to angels (Matt 24:31). 2653 The anarthrous use may indicate that no particular archangel is in view (Morris, Thessalonians, 144). 2654 As in Apoc. Mos. 22.1–3; perhaps less likely, though plausible, is the suggestion that he constitutes the restrainer of 2 Thess 2:5–7 (cf. T. Dan 6:2; Gen. Rab. 63:14; Ruth Rab. proem 1; Pesiq. Rab. 30:4; Dekor, «Guerre,» 374, notes that he is also Israel " s guardian in 1QM). 2655 Although Jewish literature names many archangels (e.g., Tob 12:15; 1 En. 9:1; 54:6; 1QM 8.15–16; Sib. Or. 2.214–220; Τ Ab. 13:10A; Pesiq. Rab. 46:3), the biblical angels Gabriel (Luke 1:19, 26; 1 En. 10:9; 20:7; 40:9; 2 En. 21:3; 72A; 3 En. 14:4; 17:1–3; b. Sotah 12b; 33a; B. Mesi c a 86b; Gen. Rab. 78:1; Deut. Rab. 5:12; 11:10; Lam. Rab. 3:23, §8; Song Rab. 2:4, §1; 6:10, §1; Pesiq. Rab. 21:9; 35:2; also amulets in Goodneough, Symbols 2:174–88) and Michael (Jude 9; Rev 12:7; 1 En. 20:5; 24:6; 40:9; 2 En. 22:6; 33:10; 3 En. 17:3; 44:10; 1QM 17.6–8; T.Ab. 1:13; 2:1,13–14; 7:11; 8:8, 11; 9:8; 10:1, 12; 11:1; 12:15; 14:12A; 4:4–5, 14; 5:1; 6:6; 7:2; 8:1; 14:7B; L.A.E. 25.2; Apoc. Mos. 3.2; 37.5; 40.1–2; 3 Bar. 11:2; T. So1. 1:7; b. B. Mesi c a 86b; Gen. Rab. 78:1; Exod. Rab. 2:5; Deut. Rab. 5:12; 11:10; Lam. Rab. 3:23, §8; SongRab. 2:4, §1; 6:10, §1; Pesiq. Rab. 21:9; 40:6) are the most frequent. |
| Transfiguration of the Lord. Pokrovsky Monastery in Suzdal. The first half of the XVI century The Transfiguration of Christ is recorded in the first three Gospels (Matthew 17:1-9; Mark 9:2-9; Luke 9:28-36). The fourth does not contain an account of the event, but its author, being one of the three witnesses, is probably referring specifically to it when he says: And the Word was made flesh, and dwelt among us, And we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth (1:14). The holy Apostle Peter also recalls his (as well as James’ and John’s) presence with the Lord on Mt. Tabor: (we) were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with Him in the holy mount (II Peter 1:16-18). All three Gospel accounts agree in the details of the event as well as its following the rather crucial conversation between Jesus and the disciples on the road to Caesarea of Philippi. The Lord seems to have wanted to get certain matters of great importance clear in the minds of His followers before He entered into His priestly ministry. 1) In answer to His question, Whom do men say that I the Son of Man am ? we have Peter’s confession: Thou art the Christ the Son of the living God (Matthew 16:16), or thou art the Christ (Mark 8:29), or the Christ of God (Luke 9:20); 2) Jesus then foretells His suffering, death and resurrection; 3) He rebukes Peter for his objection that such things could not happen to Him; 4) He exhorts them to bear the cross if they would be true disciples; and 5) He promises that some of those standing there would not taste of death till they have seen the Son of Man coming in His kingdom (Matthew 16:28), or till they have seen the kingdom of God come with power (Mark 9:1), or till they see the kingdom of God (Luke 9:27). The narration of the Transfiguration on the mountain comes immediately after the description of the conversation after six days , although Luke says: about eight days after (both expressions were commonly used for " a week later " ): Jesus’ acceptance of the name of Christ or Son of God, His final great prophecy, His reminder of what the life in Him will consist of, and His promise concerning the kingdom. These things, then, must be understood as linked to the Transfiguration itself and as a preparation of the disciples for it. |
| XX. He was baptized as Man – but He remitted sins as God – not because He needed purificatory rites Himself, but that He might sanctify the element of water. He was tempted as Man, but He conquered as God; yea, He bids us be of good cheer, for He has overcome the world. John 16:33 He hungered – but He fed thousands; yea, He is the Bread that gives life, and That is of heaven. He thirsted – but He cried, If any man thirst, let him come unto Me and drink. Yea, He promised that fountains should flow from them that believe. He was wearied, but He is the Rest of them that are weary and heavy laden. Matthew 11:28 He was heavy with sleep, but He walked lightly over the sea. He rebuked the winds, He made Peter light as he began to sink. He pays tribute, but it is out of a fish; yea, He is the King of those who demanded it. John 19:19 He is called a Samaritan and a demoniac; – but He saves him that came down from Jerusalem and fell among thieves; the demons acknowledge Him, and He drives out demons and sinks in the sea legions of foul spirits, Luke 8:28–33 and sees the Prince of the demons falling like lightning. He is stoned, but is not taken. He prays, but He hears prayer. He weeps, but He causes tears to cease. He asks where Lazarus was laid, for He was Man; but He raises Lazarus, for He was God. John 11:43 He is sold, and very cheap, for it is only for thirty pieces of silver; Matthew 26:15 but He redeems the world, and that at a great price, for the Price was His own blood. 1 Peter 1:19 As a sheep He is led to the slaughter, Isaiah 53:7 but He is the Shepherd of Israel, and now of the whole world also. As a Lamb He is silent, yet He is the Word, and is proclaimed by the Voice of one crying in the wilderness. John 1:23 He is bruised and wounded, but He heals every disease and every infirmity. Isaiah 53:23 He is lifted up and nailed to the Tree, but by the Tree of Life He restores us; yea, He saves even the Robber crucified with Him; Luke 23:43 yea, He wrapped the visible world in darkness. He is given vinegar to drink mingled with gall. Who? He who turned the water into wine John 2:1–11 , who is the destroyer of the bitter taste, who is Sweetness and altogether desire. Song of Songs 5:16 He lays down His life, but He has power to take it again; John 10:18 and the veil is rent, for the mysterious doors of Heaven are opened; the rocks are cleft, the dead arise. Matthew 27:51 He dies, but He gives life, and by His death destroys death. He is buried, but He rises again; He goes down into Hell, but He brings up the souls; He ascends to Heaven, and shall come again to judge the quick and the dead, and to put to the test such words as yours. If the one give you a starting point for your error, let the others put an end to it. |
| 15 19–20 7 21–23 8 11–12 8 11–12 7 13–14 16 10–12 8 20–21 16 15–20 8 29–30 19 27–29 10 28–29 20 29–30 21 18–19 11 12–14 11 27–28 12 38–39 13 24–25 26 34–35 14 30–31 26 49–50 14 45–46 14 66–67 26 74–75 27 1–12 27 39–40 15 29–30 Примеры сравнений Мф и Мк по порядку Мк Мк 1 14–15 4 12–17 1 14–15 1 29–31 8 14–15 1 40–41 9 10–11 2 19–20 2 19–20 3 24–26 12 25–26 3 33–34 12 48–49 5 25–34 9 20–22 13 55–56 7 13–14 7 14–18 15 10–16 7 21–23 15 19–20 8 11–12 8 11–12 8 20–21 16 10–12 8 29–30 16 15–20 10 28–29 19 27–29 11 12–14 21 18–19 11 27–28 12 38–39 13 9–10 13 24–25 14 30–31 26 34–35 14 45–46 26 49–50 14 66–67 26 74–75 27 1–12 20 29–30 15 29–30 27 39–40 1 Далее мы употребляем следующие сокращения: Мф – Евангелие от Матфея/(евангелист) Матфей Мк – Евангелие от Марка/(евангелист) Марк Лк – Евангелие от Луки/(евангелист) ЛукаˆИн – Евангелие от Иоанна/(евангелист) Иоанн греч. Мф – греческий текст Евангелия от Матфеяˆгреч. Мк – греческий текст Евангелия от Маркаˆивр. – ивритский оригинал Евангелия от Матфеяˆарам. – арамейский оригинал Евангелия от Марка. 2 Weisse Ch. H Die evangelische Geschichte kritisch und philosophisch betrachtet. Bd. 1–2. 1838, Wilke Ch. G. Der Urevangehst oder exegetisch-kritische Untersuchung über das Verwandtschaftsverhältnis der drei ersten Evangelien. 1838; Holzmann H. J. Die synoptischen Evangelien Ihr Ursprung und ihr geschichtlicher Charakter. 1863, Wernle P. Die synoptische Frage. 1899; Streeter B. H. The Four Gospels. 1924. 3 Butler B. C. The Originality of Matthew. 1951; Farmer W R The Synoptic Problem 1964; Vaganay L. La Probleme synoptique. 1954, ÓNeill J The Synoptic Problem.//NTS 21, 1975. 4 См. современные публикации новых переводов Евангелий: Канонические Евангелия, перевод Кузнецовой В. Н., М., 1992; Канонические Евангелия, Новая русская редакция, перевод Капкова К. Г., М., 1997 – где на первое место помещается Евангелие от Мк. 5 Показательно, что, хотя по признанию Д. Гатри «данную теорию (т. е. теорию двух источников – прим. Л. Г.) нельзя более рассматривать в качестве убедительного критического вывода», предлагая свой пробный вариант возможной теории с учётом всего, «что можно считать весомым вкладом учёных в исследование Нового Завета», он устанавливает следующую зависимость – «После того, как было написано Евангелие от Мк, ... Мф получил его копию и расширил его». |
| The same Prophet Hosea, proclaiming the name of God and addressing the chosen people, says: “for I am God, and not man; the Holy One in the midst of thee” (Hosea 11:9). God defines Himself as such, which means that holiness is one of the most important definitions of God (Cf., Leviticus 11:44–45; 19:2; 20:3, 7, 26; 21:8; 22:2, 32. Jesus of Navi [Joshua] 24:15, 19. 1 Kings Samuel] 2:2, 10; 6:20; 2 Kings Samuel] 22:7; 4 Kings Kings] 19:22. 1 Paralipomena Chronicles] 16:10, 27, 35; 29:16. 2 Paralipomena Chronicles] 6:2; 30. 27. Tobit 3:11; 8:5, 15; 12:12, 15. Judith 9:13; Job 6:10; Psalms 2:6; 3:5; 5:8; 10 14 15 17 19 21 23 26 27 32 42 45 46 47 50 64 67 70 76 77 54; 78 88 97 98 5, 9; 101 102 104 42; 105 110 137 144 21; Proverbs 9:10; Wisdom of Solomon 1:5; 9:8, 10, 17; 10:20. Wisdom of Sirach 4:15; 17:8; 23:9–10; 43:11; 47:9, 12; 48:23. Esaias [Isaiah] 1:4; 5:16, 19, 24; 6:3; 8:13; 10:17, 20; 11:9; 12:6; 17:7; 29:19, 23; 30:11–12, 15; 31:1; 37:23; 40:25; 41:14, 16, 20; 43:3, 14–15; 45:11; 47:4; 48:17; 49:7; 52:19; 54:5; 55:5; 56:7; 57:13, 15; 58:13; 60:9, 14; 63:10–11; 65:11, 25; 66:20. Jeremias [Jeremiah] 23:9; 31:23; 50:29; 51:5. Baruch 2:16; 4:22, 37; 5:5; 20:39–40; 28: 14; 36:20–22; 39:7, 25. Ezekiel 43:7–8; Daniel 3:52–53; 4:5–6, 10, 14–15, 20; 5:11; 9:16, 20, 24. Joel 2:1; 3:17; Amos 2:7. Abidias 1:16. Jonas 2:5, 8; Michaias [Micah] 1:2; Abbacum [Habbakuk] 1:12; 2:20; 3:3; Sophonias [Zephaniah] 3: 11–12; Zacharias [Zechariah] 2:13; 2 Maccabees 8:15; 14:36; 15:32; 3 Maccabees 2:2, 11, 16; 5:8; 6:1–2, 4, 17, 26; 7:8; 2 Esdras 14:22; Matthew 1:18, 20; 3:11; 12:32; 28:19. Mark 1:8, 24, 29; 12:36; 13:11; Luke 1:15, 35, 41, 49, 67, 72; 2:25–26; 3:16, 22; 4: 1, 34; 11:13; 12:10, 12. John 1:33; 7:39; 14:26; 17:11; 20:22; Acts 1:2, 5, 8, 16; 2:4, 33, 38; 3:14; 4:8, 25, 27, 30–31; 5:3, 32; 6:3, 5; 7:51, 55; 8:15, 17–19, 39; 9:17, 31; 10:38, 44–45, 47; 11:15–16, 24; 13:2, 4, 9, 35, 52; 15:8, 28; 16:6; 19:2, 6; 20:23, 28; 21:11; 28:25. 1 Peter 1:12, 15–16; 2 Peter 1:21; 1 John 2:20; 5:7. Jude 1:20; Romans 5:5; 9:1; 14:17; 15:13, 16; 1 Corinthians 2:13; 3:17; 6:19; 12:3; 2 Corinthians 6:6; 13:13. Ephesians 3:5; 4: 30; 1 Thessalonians 1:5–6; 4:8; 2 Timothy 1:14; Titus 3:5; Hebrews 2:4; 3:7; 6: 4; 9:8, 14; 10: 15; Revelation 3:7; 4:8; 6:10; 15:3–4; 16:5). |
| Romans 13:8–9 He who says he is in the light and hates his brother is in the darkness still. 1 John 2:9 Love of Enemies Do not rejoice when your enemy falls, and let not your heart be glad when he stumbles; lest the Lord see it, and be displeased, and turn away His anger from him. Proverbs 24:17–18 You have heard that it was said, “You shall love your neighbor and hate your enemy.” But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. For if you love those who love you, what reward have you? Do not even the tax collectors do the same? And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? You, therefore, must be perfect, as your heavenly Father is perfect. Matthew 5:43–48 But I say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. 15 Luke 6:27–28 And if you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive as much again. But love your enemies, and do good, and lend, expecting nothing in return; and your reward will be great, Be merciful, even as your Father is merciful. Luke 6:34–36 WAR Inevitability of War Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law; and a man’s foes will be those of his own household. Matthew 10:34–36 Do you think that I have come to give peace on earth? No, I tell you, but rather division. Luke 12:51 You will hear of wars and rumors of wars; see that you are not alarmed; for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places: all this is but the beginning of the sufferings. |
| The existential experience of life is one of the fundamental reasons for which the Church has had married priests; they come out of the community in which they are immersed in the same life as their parishioners. The married state of life is not considered as an impediment to their personal sanctification or the sanctification of their flock. “Concerning One marriage” 2, EPE 30, 55. “On Virginity” 15, 2, EPE (Greek Fathers of the Church, in Greek) 29, 496. Ibid., 41, EPE 29, 579-580; Also “To Theodore the Monk”, 5, EPE 28, 737-738. “To Theodore the Monk”, 5, EPE 28, 741. See also “On Virginity”, 44, EPE 29, 591-592, where he claims that it is easier to attain the Kingdom of God through virginity rather than through marriage. “On Virginity”, 17, 2, EPE 29, 500. “In Praise of Maximus . . .”, 5, EPE 27, 181. See also “Concerning One Marriage”, 3, EPE 30, 63, where he sees the allowance of a second marriage by St. Paul as a condescension to the weakness of man. This weakness, claims Chrysostom is not because of lack of strength, but rather because of the “lack of strength of the human will”. “In Praise of Maximus . . .”, 5, EPE 27, 181. “On the Avoidance of Fornication”, 2, EPE 27, 98. Ibid., 107-109. “On Virginity”, 19, 1-2 EPE 29, 504-506; PG 48 547. See Peter Brown, The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity, Columbia University Press, New York 1988, 307-308. “On the Avoidance of Fornication”, 3, EPE 27, 109; PG 51, 213. Since people did not yet have the hope of the resurrection, God gave comfort to people through children, so that they may leave behind living images of themselves and the human race may continue on. Johannes Quasten, Patrology, Vol. III, The Golden Age of Greek Patristic Literature from the Council of Nicea to the Council of Chalcedon. Westminster, Maryland: Newman Press, 1960, 434. Homily 21, 5, On Genesis, EPE 2, 621-623; PG 53, 180d. See also Homily 55, 6, On Matthew, EPE 11, 238-240; PG 58, 548-549, and Homily 4, 2, 3 On Isaiah, EPE 8A, 388-390; PG 56, 122-123; also Homily 6, 1, On Isaiah, EPE 8A, 426; PG 56, 136. |
| Location: Region of Caesarea-Philippi toward Damascus Number cured: Number of witnesses who saw the miracle: Great crowd ?=500–1000 Number who witnessed the effect of the miracle: Miracle 26 Catching a special fish ...the collectors of the two-drachma tax came to Peter and asked, «Doesn " t your teacher pay the temple tax?» «Yes he does», he replied. ...Jesus said to him, «...go to the lake and throw out your line. Take the first fish you catch. Open its mouth and you will find a four-drachma coin. Take it and give it to them for my tax and yours.» –Matthew 17:24b-25a,27. Location: Capernaum Number of witnesses who saw the miracle: Miracle 27 Healing of a man born blind. As he went along he saw a man blind from birth. (he said), «While I am in the world I am the light of the world.» Having said this,he spit on the ground, made some mud with the saliva, and put it on the man " s eyes. «Go», he told him, «wash in the pool of Siloam»... So the man went and washed and came home seeing. ...Jesus said, «For judgment I have come into this world, so that the blind will see...» – John 9:1,5–7 ,39a. Location: Jerusalem Number cured: Number who witnessed the effect of the miracle: Friends + those from whom he begged ?= 300 72 disciples traveling in pairs also did miracles. After this the Lord appointed seventy-two others and sent them two by two ahead of him... The seventy-two returned with joy and said, «Lord, even the demons submit to us in your name.» –Luke 10:1,17. Location: Whole country Number cured: 36 pairs x 2 miracles=72 Number of witnesses who saw the miracles: ? 72 x 100=7200 Miracle 28 Healing of a dumb man. Jesus was driving out a demon that was mute. When the demon left, the man who had been dumb spoke, and the crowd was amazed. –Luke 11:14. Location: Region of Judea Number cured: Number of witnesses who saw the miracle: Crowd ?=100 Number who witnessed the effect of the miracle: Miracle 29 Crippled woman is healed. On a Sabbath, Jesus was teaching in one of the synagogues, and a woman was there who had been crippled by a spirit for eighteen years. She was bent over and could not straighten up at all... Then he put his hands on her and immediately she straightened up and praised God. –Luke 13:11,13. |
| That the present world is not eternal was prophesied even by the Psalmist when he cried out to God: “In the beginning, O Lord, Thou didst lay the foundation of the earth, and the heavens are the works of Thy hands. They shall perish, but Thou abidest; and all like a garment shall grow old, and as a vesture shalt Thou fold them, and they shall be changed” ( Psalm 101:25–27 ). And the Lord Jesus Christ said: “Heaven and earth shall pass away” (Matt. 24:35). The end of the world will consist not in its total destruction and annihilation, but in a complete change and renewal of it. The Fifth Ecumenical Council, in refuting various false teachings of the Origenists, solemnly condemned also their false teaching that the material world would not merely be transformed, but would be totally annihilated. As for those men whom the coming of the Lord will find alive on earth, according to the word of the Apostle they will be instantly changed, exactly in the same way that the resurrected dead will be changed: “We shall not all sleep, but we shall all be changed in a moment, in a twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality” ( 1Cor. 15:51–5 3). The universal judgment. There are numerous testimonies in Sacred Scripture of the actuality and indisputability of the future Universal Judgment: John 5:22, 27–29 ; Matt. 16:27; 7:21–23; 11:22, 24; 12:36, 41–42; 13:37–43; 19:28–30; 24:30; 25:31–46; Acts 17:31; Jude 14–15; 2Cor. 5:10 ; Rom. 2:5–7; 14:10 , 1Cor. 4:5 ; Eph. 6:8 ; Col. 3:24–25; 2Thes. 1:6–10 ; 2Tim. 4:1 ; Apoc. 20:11–15. Of these testimonies the most complete picture of this Last Judgment by the Saviour is given in Matthew 25:31–46 (“When the Son of Man shall come in His glory...”) In accordance with this picture we may draw conclusions regarding the characteristics of the judgment. It will be: universal, that is, extending to all men living and dead, good and evil, and according to other indications given in the word of God, even to the fallen angels themselves (2 Peter 2:4; Jude 6); solemn and open , for the Judge will appear in all His glory with all His holy angels before the face of the whole world; strict and terrible, performed in all the justice of God – it will be “a day of wrath and revelation of the righteous judgment of God” ( Rom. 2:5 ). |
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