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Anthony of Sourozh Church. Personalities Kirill I of Moscow

Metropolitan of Moscow Philaret (Drozdov)

In the world Vasily Mikhailovich Drozdov.

Born: December 26, 1782 (January 6, 1783); Kolomna, Moscow province
Died: November 19, (December 1) 1867; Moscow

Metropolitan of Moscow: July 3 (15), 1821 — November 19, (December 1) 1867
Bishop:  August 5, 1817
Holy order:  March 28, 1809

Kingdom of Christ

226. Holy Scripture speaks thus of His infinite (Eternal) Kingdom: This will be great, and the Son of the Most High will be called, and the Lord God will give Him the throne of David His father, and will reign in the house of Jacob forever, and His Kingdom will have no end (Luk 1,32-33). These are the words of the Angel addressed to the Mother of God.

227. The future Coming of Christ will be very different from the past. He came to suffer for us in humiliation, but He will come to judge us in His glory, and all the holy angels are with Him (Mat 25,31).

‹…›

234. The kingdom of Christ is, first, the whole world; second, all believers on earth; thirdly, all the blessed (i.e. the righteous, saints) are in Heaven. The first is called the kingdom of nature, the second is the kingdom of grace, and the third is the Kingdom of Glory.

235. The words of the Symbol that the Kingdom of Christ will have no end refer to the Kingdom of Glory.

Saint Philaret (Drozdov)
Пространный Православный Катeхизис
О седьмом члене Символа веры

Souls of the righteous in death

369. The souls of the dead before the General Resurrection remain in this state: the souls of the righteous are in light, peace and the predestination of eternal bliss, and the souls of sinners are in the opposite state.

370. The souls of the righteous do not immediately perceive complete bliss after death, because it is predetermined that all man will receive the full recompense for deeds after the resurrection of the body and the Last Judgment of God. The Apostle Paul says: “Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing” (2 Tim 4,8). And further: “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad” (2 Cor 5,10).

371. They are granted the predestination of blessedness before the Last Judgment, according to the testimony of the Lord Jesus Christ Himself, who says in a parable that the righteous Lazarus immediately after death was carried to the bosom of Abraham (Luk 16,22).

372. his purpose of blessedness is connected with the contemplation of Jesus Christ Himself. This is especially the case with the saints, as the Apostle Paul makes it clear: I have a desire to be resolved and be with Christ (Phl 1,23).

Saint Philaret (Drozdov)
Пространный Православный Катeхизис
Об одиннадцатом члене Символа веры

The idea of a “dead Church”

This idea of a “dead Church” is not merely the logical conclusion which we believe to be implicit in the propositions advanced by our renowned theologian; he has labored to describe to us the Universal Church as he conceived it under the form of a lifeless body made up of heterogeneous and distinct elements. He has even been inspired to apply to the Church of Christ and to the stages of its historical existence the vision of the great idol recorded in the book of Daniel. The golden head of the idol is the early Christian Church; the chest and arms of silver signify “the Church growing in strength and extent” (the age of the martyrs); the brazen stomach is “the Church in prosperity” (the triumph of Christianity and the age of the great doctors). Finally, the Church of the present, “the Church in its divided and fragmentary condition,” is represented by the two feet with their toes, in which clay is mingled with iron by the hands of men. To accept this ill-omened symbol seriously would mean the denial of the one, infallible and impregnable Church of God founded to last for all generations. The author perceived as much, and in subsequent editions of his work he erased the whole of this allegory; but he found nothing to put in its place. It must, however, be confessed that in limiting the application of this symbol to the official Greco-Russian Church the distinguished representative of that institution displayed both acumen and impartiality. Iron and clay mixed by the hand of man — violence and impotence, and an artificial unity which needs only a shock to reduce it to powder: no simile could better depict the actual condition of our established Church.

Vladimir Solovyov
Russia and the Universal Church
Bk.I Ch.IV. RUSSIAN DISSENT THE RELATIVE TRUTH OF THE RASKOL MGR. PHILARET OF MOSCOW AND HIS CONCEPTION OF THE UNIVERSAL CHURCH

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