Читать книгу Apocalypse. Millennium. Chiliasm and Chillegorism - Valeriy Sterkh - Страница 19

«And what a sight we shall soon see – the coming of the Lord, recognized by all, triumphant and victorious! What rejoicing for the angels, what glory for the risen saints, what a Kingdom for the righteous, and what a magnificent new Jerusalem! And then there will be other great sights too: the day of the last and final judgment, which the heathen reject and ridicule – when the whole dilapidated world with all its inhabitants will be destroyed by fire [compare 2 Pet 3:10]! What a sight will it be!» (On the Spectacles, 30).

Excerpt from «On the Resurrection of the Flesh»:

Chapter 19.

Thus, our consideration of these words (taken, of course, in their proper sense) and their meaning must ensure that the obvious prevails and that every time the error is eliminated by what is correct – if the opposing party should bring about any confusion in the form of symbolism or riddles. For some, seeing the typical prophetic utterance, which is often (though not always) given in the form of imagery and symbolism, offer distorted allegorical interpretations even to the resurrection of the dead which has been clearly revealed. They argue that death should be taken in a spiritual way. «For death, which is a familiar experience to all», they say, «is in fact not a separation of body and soul but our ignorance towards God through which a person, being dead unto God, remains in error as if in a coffin. Therefore, the true resurrection takes place when someone, having found the truth, has regained his soul and life by turning to God, and, having crushed the death of ignorance, came out of the coffin of the old man, just like the Lord had compared the scribes and Pharisees to whitewashed tombs (Mt 23:27). It follows that those who by faith have attained to the resurrection of the dead remain with the Lord after being clothed with Him in baptism». With such sly talk, they often gave a false impression that they don’t deny the resurrection of the flesh. «Woe to him who did not rise in this flesh», they say (fearing to repel us by the direct denial of the resurrection). But secretly they think, «Woe to him who, while being in the flesh, did not become initiated into the heretical secret doctrine», – for this is their resurrection. Many of those who recognize the resurrection after the departure of the soul, take it allegorically, as if our coming out of the tombs means denying this world, for this world is, so to say, the abode of the dead, that is, of those who do not know God. Many even see our coming out of the body as resurrection, saying that the body is like a tomb in which the soul is fettered in its worldly death.

Chapter 23.

Indeed, the Apostle teaches in Colossians that we who were once dead, alienated, and hostile to the Lord in spirit through our wicked deeds (Col 1:21), having been buried with Christ in baptism, were also raised with Him through faith in the power of God by which He was raised from the dead. «And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses» (Col 2:12—13). And again: «Wherefore if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances?» (Col 2:20) If then he describes us as spiritually dead while admitting that we also will one day die physically, then, by considering us spiritually risen, he does not deny that we will also be raised in our bodies. For example, he says: «If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God». Seek those things which are above, not below (Col 3:1—2). By this he points out that we will be raised in spirit because only through the spirit we can partake of the things that are above. We would not have to seek it or think about it if we had already possessed it. Also, he adds: «For you have certainly died for your sins, not for yourself, – and your life is now hidden with Christ in God» (Col 3:3). So, the life which is hidden has not yet been comprehended. John also says: «And it doth not yet appear what we shall be. But we know that, when he shall appear, we shall be like him» (1 Jn 3:2). We can’t possibly be what we do not yet know, because if we had already become it, we would for sure have known. Therefore, at this time we only contemplate the object of our hope in faith; it is not yet in front of us or with us but is only an expectation. Paul writes to Galatians about this hope and this expectation: «In spirit we expect by faith the hope of our righteousness» (Gal 5:5). He does not say: «We already possess it». The righteousness of God refers here to the final judgment after which we will receive our reward. Paul, waiting for this judgment himself, writes to the Philippians: If I somehow attain to the resurrection from the dead, this does not mean that I have already attained it or become perfect (Php 3:11—12). Surely, he who was the vessel of election and the teacher of pagans had strong enough faith and knew all the mysteries and yet he adds: «I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus» (Php 3:12). And even more: «Brethren, I count not myself to have apprehended: but forgetting those things which are behind, and reaching forth unto the inaccessible reward which I am to strive for» (Php 3:13—14). Clearly, he is talking about the resurrection of the dead, but it will come in due course, for he says to Galatians: «And let us not be weary in well doing: for in due season we shall reap» (Gal 6:9). And he says to Timothy about Onesiphorus: «The Lord grant unto him that he may find mercy of the Lord in that day» (2 Tim 1:18). He urges him to observe the commandment purely and irreproachably until that day – until the coming of our Lord Jesus Christ, which will be revealed in due time by the blessed and only Ruler, King of kings (1 Tim 6:14—15), that is, by God. Peter also talks about these times in Acts: «Repent and see to it that your sins are blotted out so that the times of refreshing might come to you from the presence of God and so that He would send you the appointed Christ, whom heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets» (Act 3:19—21).

Chapter 25.

Similarly, the book of Revelation indicates a certain sequence of times which even the souls of martyrs learned to endure while crying out for vengeance and judgment from under the altar so that the world might first drink of its sufferings from the bowls of the angels, so that the harlot city would meet its doom together with the ten kings, and so that the Antichrist (Beast) and his false prophet would begin persecuting the church, and so that, after the temporary imprisonment of the devil in the abyss, the first resurrection would be announced from the heavenly thrones, after which (when the devil is finally cast into the fire), the judgement of the resurrection would be proclaimed according to the books [see Rev 6:9—11; 15:7; 16:1; 17:12; 19:19—20; 20:4—12]. So, since Scripture points out the order of the end times, connecting the whole fruit of Christian hope to the end of the age, it is clear that either everything that God has promised to us will be fulfilled at that time (and, therefore, all that the heretics promise to us on the earth is false) or – if the greatest of mysteries is our resurrection itself – that even in this case one can believe in everything predicted for the end of the world without in the least denying the above opinion. Moreover, since one resurrection is interpreted as spiritual, it follows that the other must be bodily, because if nothing had been proclaimed about the [end] times, then there would only have been one resurrection, that is, a spiritual one. But if there is a resurrection proclaimed for the end times, it must be a bodily resurrection, because no spiritual resurrection is predicted along with it. This spiritual resurrection would have to be either happening now, regardless of the difference in time, or then – at the end of the age. So, it is more fitting for us to defend the spiritual resurrection taking place at the point of our turning to faith, but we also recognize that the full resurrection will take place at the end of the age.

Excerpt from «Against Marcion», book 3:

Chapter 24. About the millennial Kingdom on earth

1. «Certainly,» you say, «I expect from him what will be the evidence for the difference <between the two gods> – the divine kingdom of the eternal heavenly dominion. But your Christ promises to restore to the Jews their former status after returning them to the land, and then, after death – to comfort them in the realm of the dead, that is, in the bosom of Abraham» [compare Lk 16:22]. O, what a kind god if he should, after getting appeased, restore to us that which he took away in anger! Your god [i.e. the way you portray him] both smites and heals [compare Deut 32:39; Job 5:18], causes calamities and creates the world [compare Is 45:7]! O god who is merciful even to the dead!

2. <I will comment> on the bosom of Abraham in due course. As for the restoration of Judea (which the Jews expect to happen exactly as it is described, deceived as they are by the names of places and countries), it would take a long time to investigate the manner in which the allegorical interpretation, spiritual by its outward appearance and fruit, refers to Christ and the Church. It is a subject for another book which we entitled «The Hope of the Faithful» [«De spe fidelium» is one of Tertullian’s lost works]. Besides, it would be unnecessary now because we are concerned with the heavenly promise, not the earthly one.

3. After all, we confess that we have been promised [the millennial] Kingdom on earth, but <it will come> before <our ascent to> heaven, and it will be a different Kingdom <than the one that the Jews are looking for> because it is found in the city of Jerusalem which is not made by hands and which the Apostle calls «our mother from above» [compare Gal 4:26]. And after <our> resurrection, it will be brought [Croymann’s conjecture. In the manuscript, this word refers to Jerusalem] from heaven to earth for a thousand years [compare Rev 20:6]. And by saying that our country, that is, our citizenship, is in heaven [compare Php 3:20], he, naturally, connects it with a certain heavenly city.

4. Ezekiel also knew about this city [compare Ezek 48:30—35], and the Apostle John saw [compare Rev 21:2, 9—14] and confirmed the word of the new prophecy which abides with our faith so as to predict that the earthly copy of this city, <shown> to us before its revelation, would become a sign. In recent times, it happened during the Eastern expedition. After all, even pagan accounts contain stories about a city floating around above Judea for forty days every morning. The apparition would gradually dissipate with the light of day, and in other cases it disappeared immediately.

5. We say that this city was prepared by God for the saints who will dwell in it after their resurrection. They will be strengthened with every kind of abundance, which is, certainly, of a spiritual nature – to compensate for everything we have denied or left behind in this present age, for, after all, it is only just and fair for God to ensure that His servants are overjoyed where they were persecuted for his name. This is the meaning of the Kingdom <under heaven> [Croymann’s conjecture. In the manuscript: «heavenly»].

6. After the thousand-year Kingdom, during which the resurrection of the saints will be completed as they rise from the dead at different times according to the merits of each, and after the destruction of the world and the judgment of fire [Et mundi destructione et iudicii conflagratione commissa, demutati in atomo in angelicam substantiam <…> transferemur in caeleste regnum. Compare: Et istas ego receperim causas, <…> et illam quae in conflagratione nostris placet hoc quoque transferendam puto (Sen. Nat. Quaest, III, 29,2)], we shall change in the twinkling of an eye [compare 1 Cor 15:52: ev atomo] to an angelic state, being clothed with incorruptibility <as described by the Apostle> [compare 1 Cor 15:52—53]. And we shall be taken up to the Kingdom of Heaven which is now being re-evaluated <in such a way> as if it had not been foretold by the Creator and as if it would, consequently, prove that Christ had belonged to another god, who, allegedly, was the first and only one to have revealed it.

7. Know now that this <Kingdom> was foretold by the Creator and must be considered as <staying> with the Creator. What do you think: when the seed of Abraham, after receiving the first promise that they would become as countless as the sand on the seashore, received also their calling of becoming like unto the stars [compare Gen 22:17], isn’t this a sign of both earthly and heavenly blessings? When Isaac, blessing his son Jacob, says: «Therefore God give thee of the dew of heaven, and the fatness of the earth» [compare Gen 27:28] – are these not examples of both of these mercies?

8. One should finally consider the structure of the blessing itself. Indeed, with respect to Jacob who is a symbol of a later and a better people, that is, of our people, the first promise is the promise of the heavenly dew and the second one of the earthly abundance. For we are first invited to enjoy the heavenly blessings after we have rejected the world, and thus we subsequently prove that we have been predestined to inherit also the earth. And your Gospel [i.e. the Gospel of Luke distorted by the Marcionites] also testifies: «Seek ye first the Kingdom of God, and this will be added to you as well» [see Lk 12:31].

9. However, he first gives to Esau [Croymann’s conjecture. In the manuscript: «he first promises»] the blessing of the earth and then adds to it the heavenly things by saying: «Thy dwelling shall be the fatness of the earth, and of the dew of heaven from above» [see Gen 27:39]. In Esau, the Jews, who are firstborn by nature yet inferior to others in love, having been satiated through the Law with earthly blessings, are redirected towards heavenly blessings through the Gospel by faith. But when Jacob sees in a dream a staircase spanning the earth and heaven, and angels ascending and descending, and the Lord standing on it [compare Gen 28:12—13], will it be reckless to interpret it as pointing to the right way to heaven [Tertullian refutes Marcion who claimed that, according to Jewish beliefs, the dead remain in hell] through which some ascend, others descend, [Croymann assumes a lacuna here: «and since the Lord is standing above, both are done by the Lord’s decree»] as determined by the Lord’s decree?

10. Why did he, after waking up [compare Gen 28:16] and getting terrified at this place, immediately start interpreting his dream? Having said: «How dreadful is this place!» he adds: «This is none other but the house of God, and this is the gate of heaven» [compare Gen 28:17]. For he beheld Christ the Lord who is the Temple of God [see Jn 2:19—21] and the gate [see Jn 10:7], <the Lord> through whom we go to heaven. And, of course, he would not have mentioned the gates of heaven if the Creator had made it impossible to go to heaven. But the gates are open, and there is a <road> [Croymann’s insert] leading <there>, already paved by Christ, of whom Amos <says>: «He who prepares His ascension into heaven» [see Am 9:6]. Naturally, He prepared it not just for Himself but also for His own who will remain with Him.

11. For he says: «You shall be clothed in them like in a bride’s adornment» [see Is 49:18]. Thus the Spirit marvels at those who strive to enter the Kingdom of Heaven because of that ascension, saying: «They fly like unto kites [Neither the Septuagint nor the Vulgate mention kites. The Septuagint: „Who are these that fly (petantai) like unto clouds and like unto pigeons with their young (sun neossois)?“ Compare Job 5:7: "<…>, but the kite chicks (neossoi) fly (petontai) to high places». The original: «as the sparks fly upward»], like clouds and like young doves fly to Me [see Is 60:8], that is, simply like doves. After all, according to the Apostle, we will be caught up in the clouds to meet the Lord [see 1 Thess 4:17], that is, the Son of Man [compare Dan 7:13] who treads on the clouds and about whom Daniel testifies. So we will always be with the Lord [compare 2 Col 5:8] as long as <He is present> on earth and in heaven, summoning as witnesses even the elements for the sake of the ungrateful in both Covenants [Lit.: «promises»]: «Listen, o heaven, and give ear, o earth» [see Is 1:2].

12. And even if Scripture did not reach out to me this hand of heavenly hope time and time again, I would still have waited for this promise <from heaven> for I already have the earthly grace. I would have expected something from heaven, from God who is the Lord of both heaven and earth. So, I would have believed that Christ who had promised to give us the heavenly things belonged to Him who had also promised us earthly blessings – who had made the lesser the proof of the greater, and who had left the proclamation of this unprecedented Kingdom, if you will, to Christ alone, so that the earthly glory would be proclaimed through servants, and the heavenly glory through the Lord Himself [Croymann’s conjecture. In the manuscript: «from God»].

13. But you argue that Christ is different based on the fact that He is proclaiming a new Kingdom. First, give me an example of the grace of <your god> so that I would have no reason to doubt the reliability of such a great promise in which I have put my trust. For I have been taught to be cautious. First of all, of course, you should prove that the one who, allegedly, promises to us heavenly things actually possesses some sort of heaven. For now you are inviting us to dinner but do not show us the house; you are speaking of a Kingdom but you do not show the royal palace. How does [Croymann’s conjecture. In the manuscript: «Does your Christ promise a heavenly kingdom without possessing any heaven because (literally: how) he represented mankind without putting on flesh?»] your Christ promise a heavenly Kingdom without possessing any heaven? How did He represent mankind without putting on our flesh? Oh, there is a ghost in everything! Oh, what a [Croymann’s conjecture. In the manuscript: «the great (promise)»] deceit with regard to the promise!