Orthodox doctrine of paradise and hell. Details for "Physicists"

Perhaps there is not a single person, even far from faith, which would remain indifferent to the question of his posthumous fate. Someone this question decides for itself at the level of pure materialistic: die, burst, - and nothing else. Another cannot be satisfied with such a decision: because why then I live, why do I have creative abilities, why do I strive for good? Something should be behind the lid of the coffin?

Orthodox fault tells us about two possible forms of human being after death: stay in Paradise or in hell . These states are directly related to the concept of manobosity and the manifestation of the free will of the person.

Where are heaven and hell?

So, where does the person fall after death? Where are these places? According to the patristic teaching of special places in space, limiting "paradise" and "hell" in our understanding, does not exist. Realities of the world of spiritual inexpressible categories of the world. The most objective reality that expects us by the coffin is the reality of God's love. Therefore, God himself is a paradise for righteous and hell for sinners.

Essence of Paradise Bliss and Hell Muk

But as the same good, God can be at the same time a source of bliss and torment? This paradox can be attempted to understand if we take into account that the experience of the experience of God in humans is different. As when exposed to the same Sun, the wax softened, and clay is made solid and the action of God's love for one will be bliss, and for other flour. Rev. Isaac speaks of paradise: "Paradise is the love of God in which the pleasure of all bliss", And about the essence of hellish flour writes the following: "I say that those who are tormented in Geenne are amazed by the scourge of love. And how bitter and cruelly is the torment of love! ".

In this way, for God who has love, paradise and hell does not exist, they exist only in terms of man .

Details for "Physicists"

Opponents of God have invented new issues to which it is impossible to formulate convincing or at least understandable answers. For example.
The kingdom of heaven and paradise is the same thing? If so, and the kingdom of heaven, as you know, there is inside, where is the prudent robber now? Inside of me? I do not observe. This robber himself said Christ now, you will be with me in paradise (Lux. 23:43). Not "in me" said, but "with me." Why did his words become necessary to understand allegorically? And how exactly allegorically? How many people, sorry, so much understanding. Maybe the kingdom of heaven and paradise - just different reality?

Satan was expelled from Paradise, but despite this seduced Eve, as a result of which the progenitors expelled out of Paradians. How did Satan managed to get back to the paradise to make his black business? Badly expelled, God forbid or not from paradise expelled? And then the associated question: And where were you expelled? Is it really to paradise, since Satan there and found himself?

Adam and Eve before their fall lived in paradise (well, since they were expelled from there, they still were there): Then heaven and Eden - is this one and the same? If so, why did the righteous people who have successfully passed in a certain third "place of anticipation of future benefits", and not return to Eden? If not the same thing, what is the fate of the unnecessary and undeveloped Eden after the end of a terrible court, when the righteous gather in Mount Jerusalem? Edem will be destroyed as unnecessary? Why destroy one paradise to do another? It looks silly. Or Eden and Gorey Jerusalem is the same thing? But it is impossible because the Lord said "CE, doing everything new" (Rev..21: 5), not "CE, restoring everything old."In any way it turns out that Eden wasted "idle." Who needs him, without people?

The church teaches that the Savior destroyed hell, but at the same time warns, how would we do in him in their sins - where is the logic? If the hell was destroyed only by Christ through the Millennium after Abraham, where was the bed of Abrahamovo, the place of stay of the Old Testament righteous? Is it really in hell in the firebox? After all, if the Savior brought the Old Testament Righteousness from Hell, it means they were there.

The Old Testament is very reluctant and intensively talks about the posthumous fate of the righteous, and only the Gospel teaches about it clearly and definitely - why is it so why the doctrine of the paradise is made in the New Testament, what is the need for such separation? Do people before Christ did not need consolation by the future paradise reward? Unlikely. Maybe the later doctrine is mistaken, and it's time to finally return to the concepts of hell and Sheol the period of the Second Jerusalem Temple? And there is no kingdom of heaven inside us, but it is necessary to be honestly and as much as it takes a clear Old Testament Decalogne?

Usually, questions of this kind, even the most restrained priests give approximately such an answer: "According to the patristic teaching of special places in space, limiting paradise and hell in our understanding, does not exist. Realities of the world of spiritual inexpressible categories of the world. An objective reality that expects us for a coffin is the reality of God's love. " As if we were asked about places in space, or doubted the reality of God's love. She now has the most objective reality, and not only per coffin will become.

And now suck yourself. Here we have a modern one who wants to figure out, a questioning person. Nelluey, brought up on trust in science, with repeatedly justified successful use of rational thinking and logic. On the cosmological questions, on the one hand, there are vague explanations of Orthodox Popov: they say "understand spiritually". On the other hand, the usual, consistent logic of Jews and pagans. What direction will the human mind take? It is known what. So really you can not help the mind? Is it really impossible to care, before the acquisition of personal gracious knowledge (and we are all in this deplorable state), give understandable answers and the way to clear the way of life-giving faith through the obstacles of the mind?

We believe - you can and need. So we will try.

Notes about the terms .

On space .

The inability to give familiar physical spatial directions to a particular place (coordinate) does not mean the absence of space as such or the difference between the places. Only God is unlimited Who is everywhere, and his creature is limited: if the creation (man, angel) is in one place, its (them) is not in the other. The Holy Prophet Daniel three weeks was waiting for an angel sent to him, who prevented the Satanic army, and who walked in the end only with the help of Archangel Mikhail (Dan 10: 12-13). This means that, although we are talking about "spiritual realities", to which "our concepts are not applicable", the angel nevertheless it took three weeks to get to where necessary. Angel could not at the same time be in two "places", he was required to "come" from one place to another.

Therefore, when the word "place" will be used, this term will be in a broad sense. In a five-dimensional space, parallel, spiritual, anyhow and no matter - but it is precisely there is a place; Place as a concept characterizing the limitations of creatures and inextricably with this boundense associated.

About the time .

Lack of time is not the lack of processes and causal relationships. We know that it was "time" when there was no time, and the "time" will come when there is no time. This biblical knowledge must imply that neither God nor his creatures in order to live (and not measure), do not need any time.

It is difficult to even assume that after the creation of new land and the sky, all processes will stop. At a minimum, it is known that the righteous in Minorine Jerusalem will praise God - in the absence of processes it would be difficult.

A man in Mountain Jerusalem will be in the body, like our Savior. Return to the body (updated, spiritual) means for a person the return of creativity. This possibility is fundamentally deprived of disembodied angels. And what, creative person will live and not create?

When did it come: until the creation of the world or after? And what is the cause and consequence: God's intent about the world and man and, as a result, the creation of the world, or vice versa? Causes and consequences, despite the lack of time, exist.

Briefly lack of time does not mean no events, lack of life and creativity .

Most likely, time is the service parameter of the damaged universe characterizing the restoration of entropy (increasing the tensions up to death - so-called. "Arrow of Time"). And maybe the time is the category necessary to implement the process of changing the condition of a person from the falling into a non-permanent (I can sin, I can not sinless, I can not sin). Unfortunately, unambiguous instructions in Scripture and legend could not be found.

Significant events of world history .

For our consideration, they recognize: (1) creation of the world , (2) creation of angels , (3) creation of man , (4) falling Dennitsa, (5) framethels drop, (6) death of Adama, (7) Resurrection of Christ, (8) Scary court. Each of these events significantly changed the composition of the universe and set new connections (and / or the old) between its components.

If you try to consistently comprehend the cosmology of the creative world from Christian positions, but not as much as I did. Vasily Zenkovsky, we get the following picture.

Phased structure of the universe .

1. Creation of the world.

We know that the world, visible and invisible, was created from nothing. Up to the creation of the world, we are reliably known only to the phenomena of the lack of time, the existence of God and his plan of house-building.

2. Creation of angels.

It happened before the creation of man What the angelic destination and the general logic of the creation of the world indicate. We remember the biblical definition: the habitat of angels - heaven (and not "paradise" at all, that would be understood under it).

3. Creation of man.

Created person lives in Eden - And this is also a strict biblical term. He lives in paradise, and in the Eden Garden, who has deserved the elevated metaphor "Paradise Garden" in the Garden. But this is not a garden in paradise, it is a metaphor. Paradise in his own sense does not yet exist.

BUT there are skies (Angels accommodation) and Eden (Human residence). Angels travel freely from heaven in Eden (Dennie - the Angel-Guardian of the Earth) and back, the person is able to communicate with God. The communication of people and angels is not said.

4. Drop Dennitsa.

According to legend, the fall in the day was the result of the creation of a person. In principle, Satan's feelings are understandable: "How come! I, the planetary angel of the Kheruvimsky rank, should serve this silent former monkey, which, you see, the gift of creativity has? Yes, for nothing, I myself - God! "It was right that it was, we do not know, yes it does not matter.
And it is important that satan expelled from heaven. That is, he stopped Satan and agghelas his free access to heaven. AND he turned out to be able to be only in Eden (and not in paradise), where he successfully and seduced our stramatera .

5. Fall of the progenitors.

The fall of Satan did not have on an ontological (existential, physical) basis of the material Eden, no influence did not change in it. Another thing falling man , the creatures of spiritual and bodily. As a result of his fall, Edem has undergone a catastrophic change : The main law of our world has originated - entropy (dence), the food chain (the whole creature is pushing and suffer), the land has grown thorns and the wolf, the animals turned away from man, there was death . Eden was damaged, because The spiritual and body man violated the main spiritual law of the universe and through his dual essence damaged the material Eden, which turned into the space-watched nowwith ugly stars running apart from each other. It is reliably known that since from this stage, there is time in the creature world .

As a result, have heaven as angels accommodation , and we are familiar in the scientific sense Universe, i.e. Former Eden, as a place of residence of a person and fallen angels.

To prevent free communication of man and demons, the Lord is merciful and practicing us in "leather rises" (Of which it seeks to jump out each extrasensus). In this way, although we live in one universe with demons, we do not see them and do not feel directly . Truth, demons see us perfectly, but can not affect us.

At this stage in the development of the world there is no paradise . As, however, hell.

6. Death of Adam.

Death is the separation of the soul and body. Nasty the soul, remaining without the protection of leather riz, immediately becomes available to Satan and his demon, as the soul "one-sighted" angels at all. In Poschortya the soul keeps memory, consciousness, the ability to desire ... In a word, personality persists, but she completely disappears the will, understood as the ability to action.

What wants to do Satan, having received in their own hands off and helpless Adam? And other demons, who reached, finally, to the kind of human? Alas, you don't have to guess for a long time. For the dead begins a real hell. Lord of this hell did not create . The place of torment is our universe (former Eden), but the living in their leather rizes do not see what is happening. Where is the place of torment specifically - unknown and uninteresting. According to the legend of the Church - in the center of the Earth (the earthly solid for ingenious, inomaterial shower and demons is not a dense air, which is no longer needed for the deceased for life). Attention, restore the biblical definition: this place of torment is called sheol . This is not hell. This is the place of expectations of the final decision of your destiny on a terrible court.

Sheol is simply part of the universe, "equipped" by Satan and demons to torture cameras. Are there boilers and a frying pan? Maybe there, I did not hear. Numerous evidence refunded from the world indicate that Satan's fantasy is treated. In any case, some church intellectuals, consonants to experience the maximum of the flour of conscience in Posmerty, will be brutally disappointed. The soul feels the same thing as the body If you influence it with the corresponding sweevesteen tools: "fire", "cold", or something else. The time for experiments and thoughtful choice in Satan was in sufficiency (Sheol is part of the Universe in which time flows), and he will have something to surprise the sinner. But we run forward.

There are good news. They are that like Satan is not the owner of the universe, so he is not the owner of Sheola . We know that in "hell", i.e. In Sheole, there are "circles": from places where there is no torment, but there is no joy, to the places where Judas is located. If Satan was the owner of Sheol, then everyone would have been tormented equally and most severely as possible, but the Lord does not make it more than that unfortunate captive during his earthly existence.

A characteristic and sad sign of the universe at this stage of history is the ability of the posthumous fate of the degree of righteousness of earthly life. The sinner you or the righteous, and only Sheol is waiting for you behind the coffin: the soul of the deceased demons will not be allowed to the heavens, and there are no other places the universe. There is nothing to promise to the Old Testament, and he is silent. The one did not come about the lick of Jobs: "My bones stick to my skin and my flesh, and I stayed only with my skin around my teeth ... And I know, my Redeemer is alive, and he will restore the disintegrating skin on the last day, and I am in the flesh of my assert of God. I narrow it myself; My eyes, not the eyes of another, will see him " (Job. 19: 20-27).

As a result, we have: heaven (place of residence of angels), the universe (the place of residents of living people and demons), and Sheol (the habitat of the dead people and the tormenting of their demons). Neither paradise nor hell, in your own sense of these words, still no .

7. Resurrection of Christ.

And finally, the Lord directly includes himself in the fate of the world created by him, having taken human nature damaged by sin. It is important for us that after Preslavian Christ's resurrection in the Universe appears another "place": the place of expectations of the righteous of the paradise bliss, anticipating future benefits. Where exactly it is located - the god of the news.

Maybe this is the heavens, the place of "registration" of angels? This is not open to us.

And structurally the universe looks like this: heaven, Universe, Sheola, the place of anticipation of paradise bliss. And again neither paradise or hell. The Lord did not work them.

At the place of anticipation of the soul is delighted with the torment demons, but abides outside the body, and therefore is not a full-fledged person and does not live a full-fledged life.

Again the dead get the opportunity to avoid Sheola with a successful passage of weary.

Since Sheola's gates are blown up by the resurrection of the Savior, sinners have the opportunity for the prayers of the church to switch to lighter circles of torment (if the direction of movement to Christ coincides with their desire, because the gospel of Christ in hell continues) and even leave Sheol completely. It would be an extreme lead to leave their dead brothers without prayer assistance.

8. Scary court.

Here everything is brief and simple. The second act of the creation of God: " CE, doing all new "(Rev..21: 5) And heaven curled like a scroll, and arose new Heaven and New Earth . A damaged universe (former Eden) was destroyed, with her (as those who stay in it) found their end and Sheol, as the real blood pressure is ahead, and the place of anticipation of future benefits, as there is a real paradise ahead.

Skies destroyed - as unnecessary.

The structure of the universe is simplified. There is a new, Gorenia Jerusalem - the habitat of the righteous and disembodied. This is the paradise essentially.

However, Satan, his demons, and goats from people are desirable to separate from Paradise, otherwise they quickly wore it, as happened to Eden. AND geenna arises . A very good word chose the Lord to designate hell. Gehenna (Aramais.) - This is just a city dump from the leeward side of Jerusalem, where the unnecessary garbage was taken out, they set fire to him, and he was forever burned and stink. Geenna is just a dump for garbage. And this is a real hell - you do not need it elementary to anyone, no one raises you and does not punish, no one waits for you and does not require anything - you were thrown away. From life thrown out. You are excluded from communicating even with the same sinners as myself, you are surrounded by pitch darkness and ice silence. Absolute, eternal loneliness, in which your faithful friends will be a "insulatory worm" and "Fires Pretty" (Black Night Flame).

Heinna is designed, that is, hell in his own sense of the word, primarily for Satan and Angels, but people can get there easily. And if the demons were "on horseback" and tormented the souls of people, then they are connected in Geenne and tormented themselves.

The absoluteness of loneliness is determined by the fact that there is no space (or place) in Geenne; There is nothing, and time is also - just you are unable to personality, and you are in our own personal hell, which is no longer needed - you are connected. And so each of the hell. No place for them was created, they were simply thrown out of Paradise, from the place where there is a place. Maybe the fathers talked about "cramped" hell in this sense.

Note - Lord Ada again did not create - geenna is just "out of place" for those who are thrown out. The source of torment of the unfortunate statement of Gehenna is a divine love that has not taken life, and their own hatred for it, in combination with full helplessness, absolute loneliness, and the lack of any hope of changing their condition. There is nothing to wait - nothing will change.

The kingdom of God is the kingdom of light. Take a wooden box, paint in black paint and score. What will happen in it? Darkness. And this box, full of dark, bring in a bright room and reveal. We will see that there no darkness is no longer there, the box is full of light. So, darkness disappeared. That's why there can not be a dark soul in the kingdom of God to enter - because she will have to disappear there. therefore before entering the kingdom of God, you need to fill your soul with light. Light is akin to light. Therefore, if we become the sons of light, then we will be submitted to the kingdom of God (prot. Dmitry Smirnov, a sermon for the detachment of the Easter holiday, the Cross-Zhram, May 30, 1984).

The free choice of a free reasonable creature, produced in time, led to the eternal consequences. Not to the "temporary" consequences in "Eternity", as many would like, and simply to the incessant. I warned the same.

The structure of the Universe is simple - only Paradise, Gorenia Jerusalem.

Conclusion .

No wonder The Orthodox Church does not have dogmatic teachings about the ADE. His Lord did not create and will not create.

No wonder instead of teaching about the paradise, our church has mainly the doctrine of the kingdom of heaven, which is inside each of us.

From the point of view of the Lord, and the paradise is none, but there is space for the normal life of non-limited tweak free and reasonable.

It remains only to add that The kingdom of heaven is a state, and Paradise is a place. It is those who have achieved in their soul to the kingdom of heaven who will be able to get into the place, which at first will be called the place of anticipation of paradise bliss, and then - simply minor (hereby the normal, righteous, right) Jerusalem.

Amen.

Unknown Orthodoxy

Paradise (Gen. 2: 8, 15: 3, Ioil 2: 3, Lux 23: 42.43, 2kor 12: 4) - This is the word of Persian origin and means the garden. So the wonderful dwelling of the first person described in the book is called. Genesis. Paradise, in which the first people stayed, was for the body of real, as a visible blissful dwelling, and for the soul - spiritual, as a state of gracious communication with God and the spiritual contemplation of creatures.

They are called the blissful dwelling of celers and righteous people who inherit them after the terrible court of God.

Metropolitan Hilarion (Alfeyev):

Paradise is not so much place as the condition of the soul; As the hell is a suffering that occurred from the inability to love and innocence to the Divine Light, and heaven is the bliss of the soul, which arises from the transfusion of love and light, to which the one who united with Christ is fully attached fully and fully attached. This is not contrary to the fact that paradise is described as a place with various "abode" and "parses"; All the descriptions of Paradise are only attempts to express the human language what is inexpressible and surpasses the mind.

In the Bible, "Paradeisos) called a garden where God placed a man; The same word in the ancient church tradition called the future of the bliss of people redeemed and saved by Christ. It is also referred to as the "kingdom of heaven", the "life of the future century", "the eighth day", "New Sky", "Heavenly Jerusalem".

Holy Apostle John Theologian says: "And I saw a new sky and a new land, because the old sky and the former land was already passed, and the sea is no longer; And I, John, saw the holy city of Jerusalem, a new, coming from God from the sky, cooked as a bride, decorated for her husband. And I heard a loud voice from the sky, talking: Ce, the tabernacles of God with the people, and he will dwell with them, they will be His people, and God himself will be their God. And God's delay, every tear with the eyes of them, and death will not be already: neither crying nor a scream, no illness will no longer be, for the oldest passed. And he said Sitting on the throne: CE, I do everything new ... I am alpha and Omega, the beginning and the end; Thirsty I will give a gift from the water source alive ... and ascended me (Angel) in the Spirit on the Great and High Mountain, and showed me the Great City, Saint Jerusalem, who descended from the sky from God. He had the glory of God ... The temple I did not see in him, for the Lord God Almighty - His Temple, and the Lamb. And the city has no need for neither the sun, nor in the moon to illuminate their own; For the glory of God lit it, and his lamp is a lamb. Saved peoples will walk in the light of him ... And nothing will be unclean and nobody will be included in it and lies, but only those written by the Life in the Book of Life "(apoc. 21: 1-6, 10, 22-24, 27 ). This is the earliest in Christian literature a description of Paradise.

Reading the descriptions of paradise, found in the agiographic and theological literature, it is necessary to keep in mind that most of the writers of the Eastern Church speak about the paradise, which they saw, in which they were admired by the power of the Holy Spirit.

Even among our contemporaries, who have experienced clinical death, there are people who visited heaven and told about their experience; In the lives of the saints, we find many descriptions of Paradise. Rev. Feodora, Rev. Effrosionin Suzdal, Rev. Simeon Divnogorets, Saint Andrey Yurody and some other saints were, like the apostle Paul, "admired to the third sky" (2 Cor. 12: 2) and contemplated paradise bliss.

This is what Saint Andrei says (x in.): "I saw myself in paradise perfect and amazing, and, admiring the Spirit, I thought:" What is it? .. How did I find himself here? .. "I've seen herself clothered in the most Light apparel, as if exploding out of lightning; The crown was on the head of my woven of great colors, and I was obscured by the tsar's belt. Having rejoicing this beauty, wondering by the mind and heart of the unraded to God of God, I walked on him and having fun. There were many gardens with high trees: they were hesitated by the tops with their own and enjoyed their eyesight, the branches came great fragrance from the branches ... It is impossible to like the trees to like one terrestrial tree: God's hand, and not the human planted them. Birds in these gardens were countless ... I saw the Great River, current in the middle (gardens) and their filling. On the other side of the river there was a vineyard ... breathe there from four sides winds quiet and fragrant; The gardens were heard from their breath and produced a wonderful noise with their leaves ... After that, we entered a wonderful globe, which was not poured, but only enlightened. I started horrified, and again led me (Angel) turned to me and filed my hand, saying: "We must climb even higher." With this word, we found yourself above the third sky, where I saw and heard many of the heavenly forces, singing and salloneous God ... (going even above), I saw the Lord of My, as the once Isaiah-prophet, sitting on the throne, high and extomed, surrounded by seraphims. He was covered in crimson clothes, his face was shone in unfamiliated light, and he drew his eyes with love with love. I saw him, I fell in front of him on my face ... What's the reason for the vision of his face, it was impossible to express me, so it's impossible to express, so now, remembering this vision, I fulfill inevitable sweetness "Reverend Feodoron saw in paradise" Beautiful villages and numerous abode Having prepared by loving God, "and heard the" voice of joy and merry of spiritual. "

In all descriptions of Paradise, it is emphasized that earth words can only portray the heavenly beauty, as she is "extradited" and surpasses human comprehension. Also said about the "many abode" of Paradise (in. 14: 2), that is, about different degrees of bliss. "Some (God) will take great honors, others," says Saint Vasily Great, "because" the star from the star will be varied in glory "(1 Cor. 15:41). And since "in the midwife" at the father, then some are in a state more excellent and high, and others in the lower ".3 However, for each of his" abode "will be the highest full of blissfulness - in accordance with how much he approached God in earthly life. All the saints that are in paradise will see and know each other, and Christ will see and fill everyone, says the Rev. Simeon New Theologian. In the kingdom of heaven, "the righteous people will enlighten, like the sun" (Matt. 13:43), like God (1 in. 3: 2) and know it (1 Cor. 13:12). Compared to the beauty and light of paradise, our land is the "gloomy darkness", and the light of the Sun compared to the triipostasic light is similar to a small candle. Even those heights of the theology, which was brought by the Rev. Simeon during life, compared with the future of people's bliss in Paradise - it's like the sky, drawn by a pencil on paper, compared with this sky. According to the teachings of Rev. Simeon, all images of paradise, found in the living literature, - fields, forests, rivers, palaces, birds, flowers, etc., are only the symbols of Bliss, which is the ineven contemplation of Christ.

Metropolitan Surozhsky Anthony:

Adam lost paradise - it was his sin; Adam lost heaven, is the horror of his suffering. And God does not condemn; He calls, he supports. So that we come to feel, he puts us in the conditions that clearly tell us about what we die we need to escape. And he remains our Savior, not judge. Christ several times in the Gospel says: I have come not to judge the world, but save the world (Inm, 17; 12.47). Until the fullness of time will come, until the end comes, we are under the court of our conscience, we are under the court of a divine word, we are under the court of a vision of Divine love embodied in Christ - yes. But God does not judge; He prayes, he calls, he lives and dies. He goes to the very depths of human hell so that only we can believe in love and come to my senses, do not forget that there is paradise.

And Paradise was in love; And the sin of Adam is that he did not save love. The question is not in obedience or in front of listening, but that God suggested all myself, without a balance: your being, love, wisdom, keeping - all he gave this union of love, which makes one of two creatures (as Christ speaks of himself And about the Father: I'm in my father and my father in me [in. 14,11]; how the fire can penetrate the iron, how heat penetrates the bone's brain). And in this love, in an inseparable, inseparable connection with God, we could be wise wisdom, to love all the scorch and the bottomless depth of his love, know all the leading of the Divine. But the man was warned: do not look for knowledge through the bustling of the fetus from the tree of good and evil, - do not look for the cold knowledge of the mind, external, alien love; Do not look for the knowledge of the flesh, intoxicating and blinking, blinding ... And the person seduced for this; He wanted to know what kind of good and so evil. And he created good and evil, because evil is in that and to disappear from love. He wanted to learn what to be and not to be, - but he could know it, only being established forever through love, which brought to the depths of his being in Divine Love.

And man fell; And with him all the universe was shaken; All, everything was overshadowed and shocked. And the court to whom we rushing, the terrible court, which will be at the end of times, is also only about love. Parable about goats and sheep (MF.25,31-46) It is about this that: did you lose generous, affectionate, bold, good love on earth? Did you regret the hungry, did you regret naked, stray, did you have enough courage to visit the prisoner in prison, did you forget a person who is sick, in a hospital, lonely? If you have this love - then there is a way to you and in Divine Love; But if there is no earthly love - how can you enter Divine Love? If the fact that you are given by nature, you can't do, how can you hope for superfront, on a wonderful, in God? .. And here in this world we live.

A story about the paradise in some point, of course, allegory, because this is a world that died, the world to which we do not have access; We do not know what to be a sinless, innocent creature. And in the language of the fallen world, you can only with images, art, similarities to point out what happened and what no one else sees and does not know ... We see how Adam lived - as a friend of God; We see that when Adam ripened, reached some kind of wisdom and keeping through his admission to God, God led all the creatures to him, and Adam each creature gave a name - not a nickname, and then the name that expressed the very secret of this creatures. God, as if warned Adam: Look, look - you see the creature, you understand her; Because you share my keeping with me, because you can divide him in your other incomplete maturity, the depths of the creature in front of you are revealed ... And when Adam looked in all the creature, he did not see himself in it, because, although he was taken from the ground, Although he is his flesh and a soulful being part of this universe, real and spiritual, but in it there is also a spark of God, the breath of God, which the Lord blown into Him, making an unprecedented creature from him.

Adam knew that he was alone; And God brought a deep dream for him, separated from him a certain part, and Eva got up before him. St. John Zlatoust indicates how in the beginning in a person all the possibilities were laid and as gradually, as it matured, it began to manifest themselves not compatible in one creature and men's and women's properties. And when he reached the maturity, God divided them. And not in vain Adam exclaimed: it is flesh from my flesh, this is a bone from my bone! She will call his wife, because she would be rehydrated from me ... (Gen..22). Yes; But what did these words mean? They could mean that Adam, looking at Eve, saw that she had a bone from his bones, flesh from his flesh, but that she had the originality that she was a full-fledged creature, to the end of a significant, which is connected with the living God in a unique way as And he is uniquely connected with him; Or they could mean that he saw in her only the reflection of his own being. This is how we see each other almost constantly; Even when love connects us, we often do not see a person in it itself, but see him in relation to yourself; We look at his face, we look into his eyes, we listen to in his words - and we are looking for an echo of our own existence ... It is terrible to think that so often we look at each other - and we see only your mapping. Another person - we do not see; It is only the reflection of our existence, our existence.

Archpriest Vsevolod Chaplin:

The Lord clearly talks about whoever will enter the kingdom of heaven. First of all, he suggests that a person who wants to enter this kingdom must have faith in him, a true faith. The Lord himself says: "Who will believe and be baptized, will be saved, and who will not believe, will be convicted." The Lord predicts the condemnation of people to flour. He does not want this, Lord Mercy, but he, at the same time, says that people who do not match the high spiritual and moral ideal expects crying and teeth. We do not know what paradise will be, we do not know how the hell will be, but it is obvious that people who freely chose life without God, the life contrary to His commandments will not remain without formidable reward, primarily associated with the internal mental state of these people . I know that there is hell, I knew the people who left this world in the state of the ready-made inhabitants of Hell. Some of them, by the way, committed suicide, which I am not surprised. They could say that this is not necessary to do this, because a person is waiting for eternal life, but they did not want eternal life, they wanted eternal death. People who fought in other people and in God, after met by God, would not have changed. I think the Lord would offer them their mercy and love. But they will tell him: "We do not need it." There are a lot of such people in our earthly world, and I do not think that they will be able to change after the transition of the border separating the earthly world from the world of eternity.

Why should faith be true? When a person wants to communicate with God, he must understand him as it is, he must ask exactly to whom he draws, not imagining God for something or someone and who he is not.

Now it is fashionable to say that God is alone, but there are different ways to him, and what the difference, which one or another religion or confession or the philosophical school imagines God ─ still God alike. Yes, God alone. No many gods. But this one God, as Christians believe, is that God who has opened himself in Jesus Christ and in his revelation, in Holy Scripture. And, referring instead of God, to someone else, to the merits with other characteristics or to a creature, not a possessing person, or at all to a non-essence, we do not appeal to God. We appeal at best, for something or someone who we yourself came up with, for example, to "God in the shower." And sometimes we can contact both creatures that are different from God and God are not. It can be angels, people, nature of nature, dark forces.

So, in order to enter the kingdom of God, you need to have faith and be prepared to meet exactly with God, which in this kingdom is the king. So that you recognize him and he recognized you so that you are ready to meet with him.

Further. For salvation, the inner moral state of a person is important. Understanding "ethics" as exclusively spheres of intermediary relationships, especially in pragmatic dimension of human life: business, politicians, family, corporate relations ─ This is a very truncated understanding of ethics. Morality is directly related to what is happening inside you, and it is such a measurement of morality asks for the Nagorny preaching of Christ the Savior.

The Lord speaks not only about the external norms, formal norms of the Old Testament law, which were given ancient. He speaks about the state of the human soul. "Blessed with a pure heart" ─ Blessed precisely those who inside themselves do not have dirt do not have impulse to the vice, do not have the desire to do sin. And this state of the soul, he also estimates strictly, no less strictly as the external actions of a person. God of God, the Lord Jesus Christ gives new commandments, in no way accompatible in the framework of everyday morality. It gives them as completely immutable directions not to be relative, that is, the announcement of them relative. This is an unconditional imperative, from which the unconditional requirement of a completely new level of moral purity from those who will become worthwhile to enter His kingdom.

The Savior definitely decisively announces an unacceptable sloe in relation to nearby, prodigal thoughts, a divorce and marriage from a divorced, oath or earth, the opposing of evil, perfect against you, the showing creation of alms, prayer and fasting, receiving the corresponding moral reward from people ─ All those things that are normal and natural from the point of view of secular ethics.

Christ condemns human satisfaction with their moral state, with their moral merit. Obviously, such moral standards are not applicable to the philistine morality, reconciled with a certain measure of evil. With any measure of evil, a true Christian could not accept, and the Lord prohibits it. He suggests that any sinful movement of the soul ─ is a way away from the kingdom of heaven.

The Lord says that faith, the moral state of a person can not not be expressed in what he does. We know the words of the Apostle James: "Faith is dead without deeds." Similarly, the vicious condition of a person is expressed in evil deeds. We do not get unrevented by their good deeds, as Catholic legal on this. Formally made a good deed, having an expression in dollars, rubles, the number of services rendered and so on, does not provide a person to salvation in itself. It is important with what intention you make this business. But the person truly believes cannot refuse to help neighbor, it cannot pass by the suffering of a person in need of help. And the Lord suggests that the standards defined by him in the area, including good deeds, should multiply exceed the standards, data for the Old Testament world. Here is his words: "I tell you that if your righteousness does not exceed the righteousness of the books and Pharisees, then you will not enter the kingdom of heaven." What is the righteousness of the scribes and the Pharisees? This is the righteousness of the best people of society living without God's grace, society living on everyday laws, according to the laws of compromise with evil, according to the laws of fallen human nature. Scribes and Pharisees ─ This is not sacchadia of hell, these are moral authorities of the society who lived under the laws of the Old Testament Morale. These are humatic people, enlightened, religiously very active, not inclined to vices, who consider themselves to have the right to expose the apostates from the verymost morality of the people or family. These are not Mytari, who collected an occupational tax, this is not the harmnitsa ─ prostitutes, not drunkards, not tramp. This, speaking modern tongue, classic "decent people." Pharisees ─ These are the moral authorities of the world of this, which on our television screens are served as the most worthy people. It is their righteousness that the Christian should exceed, because this righteousness is insufficient for salvation.

Obviously, the Lord does not consider most people who are part of God's kingdom. He says: "Wide gates and spreads the path leading to death, and many go them; Because the grid and narrow are the path leading to life, and few find them. " We believe and always be believed in the mercy of God to every person, even to a sinner, even to the offender, even to not repentable. Recently, His Holiness Patriarch said that we will discuss in the church possible forms of prayers about suicides. It will not be the very formulas of the prayers who go with the usual refictional or with a regular paneir, when we sing: "With the saints of God, Christ, the soul of your servant." It will be a special prayer. Maybe we will ask for the Lord to take a man's soul showing mercy to him. And we believe in the mercy of God to each person: unbelieving, sinner, a criminal. But the entry into his kingdom is a special gift that, as the Lord says absolutely clearly, does not belong to most people.

The Lord Jesus Christ warns people from the passionateness of life, he offers his apostles, his followers of life, who speaking, that not everyone can accommodate it, but about the danger of philistine existence it clearly warns. This does not mean that the Lord announces his disciples with a certain public or moral elite. The kingdom of God is open to any person, regardless of the educational or intellectual level. But the level of morality necessary for salvation is radically different from the righteousness of the scribes and the Pharisees, which worshiped in a worldly environment or in the Old Testament medium as the highest achievement.

The moral ideal, which is given to us by the Lord Jesus Christ, very radical. He will not fulfill human forces. After the Lord responds to a person, it is easier for a camel to enter the needle earner than the rich in the kingdom of God, the apostles ask him: "Who can be saved?" He replies that it is impossible for a person, God is everything. High moral plank, given in the Nagorno sermon, unattainable by human forces. Moral requirements in the Gospel are not just a system of prohibitions, which can perform human will. They are so high that no will is able to fulfill them.

Yes, education and external restrictions are important, but they are alone are not able to bring a person to achieving a moral ideal, but also to salvation. Rather, the free choice of personality, allowing God to act in her, in the soul, in the heart of man. Christian ethics says, first of all, not about strengthening will, not about self-improvement, not about coercion to do goodness, but about the action of the grace of God, the transforming person so much that the thoughts themselves are impossible. Without the action of God, without the sacraments of the Church, a person cannot become moral in the sense that is laid in the Nagorno sermon. Yes, we have to work in synergies with God to work on yourself, to make good deeds, to confront sin. But decisive in moral cultivation of the person is not a person, but God. And the understanding of this radically distinguishes Christian ethics from other ethical systems.

And I, John, saw the holy city of Jerusalem, a new, coming from God from the sky, cooked as a bride for her husband. It has a big and high wall, has a twelve gate and twelve angels on them ... City Street is pure gold as transparent glass. His gate will not be blocked during the day; And night there will be no. Among his street, and on the other side of the river, the tree of life, twelve times the fruit that gives his fruit for every month; And tree leaves - for the healing of peoples. And nothing will be damned; But the throne of God and the Lamb will be in it, and the slaves will serve him. And hesitated his face, and his name will be on their cheakhi. And the night will not be there, and they will not have the need for a lamp, nor in the light of Sunny, for the Lord covers them; And they will reign in the eyelids (Wed :).

Even at first glance, the cardinal difference of these two images of paradise is striking. In contrast to the Kranic eternally blooming idyll - the Christian apocalyptic image of the city. Moreover, the image is characteristic not only by the apocalypse, but also the new Testament: in the house of the father of my monastery a lot (), "says the Lord, and the Apostle Paul, who knew the man, admired to Paradise (Wed:), had to be changed: they sought for the better , that is, to heaven; therefore and not ashamed of them, calling themselves their God; For he prepared them the city (). And this New Testament image of Grada, in turn, goes back to some archetypes of the Old Testament: River flows are fun to Grad, Holy Dwelling of the Most High (). Especially bright parallels has a description of the Apostle John with the 60th head of the Prophet Isaiah, where the Lord, turning to Jerusalem, says: And there will always be the holes of your gates, will not laugh at night ... And you will call you the city of Lord, Sion Svyataro Israel. Your sun will not go, and your moon will not work, for the Lord will be eternal light for you, and the days of your reference ().

The main reason for the difference in these two images is that for Muslim Paradise - return to the state before the sin, hence the image of the Gardens of Eden: "The original paradise is identical to the future paradise"; Whereas for Christian, the achievement of paradise is not a return to Eden: the award rose to the human nature at an incomparably higher stage of proximity to God, than was at the ancestry, - Odessa Father: The first man became the soul in Lyesshi; And the last adam is the spirit of the life-giving. The first person is from the earth, passing; The second person is the Lord from the sky. What are the pass, such and robbed; And what are heavenly, those and heaven. And how we wore the image of the robust, we will wear the image of heavenly (). Because the Christian does not seek to return to the state of Adam, but ties to connect with Christ; Transformed in Christ, a person is included in the transfigured paradise. And the only "subject" of paradise paradise, Eden, who switched to heaven, Heavenly Jerusalem, - the Tree of Life (see :;), - only emphasizes the superiority of the new paradise: Adam was expelled so that it is not fruits, the residents of Heavenly Jerusalem they Completely available, however, not for enjoying or quenching hunger, but for healing. According to the Christian tradition, "The Tree of Life is the love of God, from which Adam disappeared" (Rev.), and "The leaves of the Tree of Life mean the thinnest exceed and the premeditated understanding of the Divine Fate. These leaves will be in healing or to purify the unfortunate of those peoples that are the lowest in the doors of virtues "(St. Andrey Kestern).

Apart from parallels with Eden, the Muslim image of Paradise in general, alien of the eschatology of both the Old and New Testament, and has its source rather not, and Zoroastrianism, similarly describing the fate of the righteous: "They have their devils, souls, pillows are full ... The girls are sitting, decorated with bracelets, cigasesan camp, beautiful, long-valued and so beautiful to the body that is sweet to look "(Avesta. Ardyasht II, 9, 11). By such a connection, the Byzantine tracers, in particular the author of the emperor of the Lion Isauro Califa Omar II (720), wrote literally the following: "We know that the Koran made up Omar, Abu Talib and Solman Perse, even if the rumor around you was that he was sent from heaven by God. " Solman Persu is Zoroastrian who turned out in the mughammed.

To go to further, it is necessary to figure out what the image of the city means: what value it has for the Bible and why it is taken for the image of the kingdom of heaven.

The first city is built by Caine (see :). This is an invention of a person, and the person of the fallen. This fact seems to be pushing to a negative assessment of the invention: "Urban planning, cattle breeding, musical art ... - All this brought the descendants of Cain as a certain surrogat of lost paradise bliss." But is only bliss? Rather, it is still an attempt to somehow reimburse the lost unity with the Creator, who was in paradise. The fact that people do not live by one or clans cannot be explained only by considerations of an economic nature. People seek to live together to fill out the loneliness that comprehends everyone who, as a result of sin, stops communicating with God. Thus, in the occurrence of cities, there is not a departure from God, but, on the contrary, an attempt to return to him. The first city, though Caine was built, but he was named after Enha, who, unlike Cain, was before God; And it did not become because he took it (). And the archaeological material indicates primarily on the religious causes of the first cities. In favor of this, there is an abundance in the oldest cities of burials located right among the houses, and very often and directly under the floor, as well as the fact that most of the buildings have a clearly religious purpose; For example, in the ancient city of Lepinski Vir (beginning of the VII Millennium to the Nativity of Christ) from 147 buildings about 50 were sanctums.

Cities arise, as if some kind of recognition by the man of his fallen and the impossibility of living, to export one; Of course, they carry a certain reasanced shade associated with the experience of sin who has been made by ancestors. That is why God, preventing the construction of the Babylonian tower (the invention of a person, not just the fallen, but also the rebel against the Creator), did not prevent the construction of cities with a man. A man creates a house, a city, using and processing that material that is given to him from God, and in this sense, the use of a stone in the Bible in relation to people (starting to him, a living stone ... and themselves, like living stones, arrange a spiritual home () Most likely means, as in the parable of talents, the realization by the man of God's idea about him.

Returning to the idea of \u200b\u200bparadise, it can be said that if the garden is, essentially, the creation of God, the image of the city as the creation of the human marks the participation of mankind in the kingdom of God. The use of the image of the city in the description of the kingdom of heaven means that humanity is involved in salvation: "This city, with the cornerstone of Christ, is compiled from the saints" (St. Andrey Kesarian). In Islam, such complicity is unthinkable, so it is quite natural to use a floristic image - so natural that the word "al-Gianna" (Garden) is usually used in the Koran in general.

Another, less noticeable, but no less fundamental difference is in the idea that there is a paradise state in relation to man. Actually, Muslim Paradise reminds guesthouse, where hearing soldiers are resting: everything is filled with their paradise existence is the pleasure of all sorts of pleasures, bodily and aesthetic. In one of the Hadiths, which are built to the "Prophet", as describes the paradise day of the believer: "In the midst of the gardens of eternity, Pearl's palaces. In such a palace, seventy premises from the Red Yahont, in every room seventy rooms from green emeralds, in each room bed, on each bed, seventy beds of all colors are settled, on every bed a wife from the big-eyed blacks. Each room covers the table, on each table seventy food types. In each room seventy servants and maids. And every morning the believer is given such a force that he can cope with all this. " Of course, it should not be understood this description literally, as if, indeed, each in paradise should communicate every day from 343,000 Guri and eat 24,000,000 types of food. This is the way that the paradise is a pleasure (but the pleasure is primarily bodily!), Exceeding every mind.

This presentation is also not independent and arbitrary, it is closely related to the Koraranic idea of \u200b\u200bwhat was filled with the paradise existence of the first people: "And we said:" About Adam! You wished you and your wife in Paradise, and eat from there for pleasure where you wish "" (Koran 2.33). The Bible and about the same thing teaches a completely different one. There is no speech about any perpetual vacation, which is conjugate with obtaining certain pleasures. The Lord will set Adam in the Garden Edemsky, to cultivate it and keep it (), and the inhabitants of Heavenly Jerusalem says they will serve him (, S). Staying in paradise, according to the Bible, invariably connected with some human activity and is depicted not as the static of the blissful idleness, but as a dynamics, continuous climbing from glory to glory (Wed:). This activity is not identical for the current earthly work of any mortal; Unlike him, "it is not a compulsory duty required for survival, but is an organic continuation of the divine creative act, the disclosure of the creative ability inherent in man as the image of God and, therefore, as a person."

This is a diametrical opposite not only literal, but also a mystical understanding of Paradise in Islam. So, according to the largest Muslim philosopher - Mysticism of Ibn Arabi (mind 1240), "just as a common fate for blinded - fire, but not the fire of the greatest, intended for the most ill-fated, and the general fate for confession is established - Paradise, But not the paradise is the highest, intended for those who have known, the most pious. And therefore the highest of the degrees of Paradise - satisfaction and calmness. "

Koranic idea of \u200b\u200bthe paradise as sensual pleasure, the test of pleasure also has parallels with Zoroastric: "Asked Zarathustra Ahura-Mazda:" Ahura Mazda, Holiness spirit, Creator of the worlds of bodily, righteous! When the righteous dies, where is the soul of him that night? " And Ahura Mazda said: "She sends around his head ... That night, so much pleasure is experiencing a soul, how much pleasure experienced by the living world" "(Avesta. Yasht 22D-2).

It can be said that the competent idea of \u200b\u200bthe paradise is strongly rejected by the New Testament: they are not married on the Sunday, but they are married, but they are like the Angels of God in Heaven (); The kingdom of God is not food and pithy, but righteousness and peace and joy in the Holy Spirit (). However, it would be wrong to believe that the creation of such a submission about the paradise in Islam was no more than a political admission that "the bliss of these was invented by Muhammed himself in order to attract ignorant Arabs." Incorrect or in any case, incomplete, in our opinion, is the interpretation that this description of paradise is considered only as an incentive to piety: "Faith and righteousness are stimulated in the Quran of bright descriptions of the upcoming awards depicted in the form of sensual pleasures, which gives everything Islamic Teaching the features of utilitarianism. " No, in creating this particular description there is a completely defined internal logic - all these embarrassing Christian images are justifying the resurrection of the flesh from the point of view.

The man of Christian culture always remembers that in everyday life he is dealing with the thoroughfishness of human nature, very far away from the ideal state, whereas there is nothing like Muslim: for him, its nature is identical to the nature of the pristine Adam, as a result of which those phenomena that in Christianity are treated as having a seal of the fall, in Islam are perceived as natural attributes created by God human nature; Therefore, the transfer of them to the paradise state seems quite natural. The first Maxim Greek pointed on this connection: "He (Magomet) drew them anyone in general pleasure and everything that could delaun the larynx, the womb and the gracious, saying that we were first created from the total all creator and that therefore In his paradise created by him, the creator prepared for them ... Three rivers consisting of honey, wine and milk, and the sorties of many beautiful, with whom they will be copped all day. "

This difference also stems from a different understanding of the appointment of a person (including his flesh) in Christianity and Islam. In the Quran on the face of God says: "After all, I created ... people just worship me" (Quran 51, 56), whereas, according to the Bible, God creates people that they love him: Laman the Lord God of yours with all your heart, and everything is your soul, and yours is yours, and your fortress, and all the wise of yours (; Wed:) and so that he loves them: for God loved the world that he gave the son of his only begotten, so that every believer did not die in him, but had eternal life (). And in this divine love, a person in the flesh should be facilitated by a partary of God of God (Wed:); In this regard, and paradise is perceived as an achievement of a spiritual mystical goal. There is nothing like that in Islam, "the lawyer islam in controversy with Sufism even condemned the idea of \u200b\u200blove for God.

The major Muslim Theologian XIII century Ibn Tamiya wrote that love suggests primarily, the proportionality that is not and cannot be between the Creator and his creation. Therefore, the perfect faith should be expressed in love for the law, to the establishments of God, and not to God himself "; Hence the appropriate is badless (in the neutral sense of the word) understanding of paradise.

Even Sufi - Muslim mystics - did not say that the world was created by Divine Love. Among them was more common an ancient gnostic idea, according to which he created everything because of the intimate, he climbed to become revealed.

With further consideration, the attention is attracted by the strange thing at first glance, which in such aocentric religion, as Islam, has such an anthropocentric idea of \u200b\u200bthe paradise. God in such a paradise, as it were, be delivered for brackets, enjoying each other and their pleasures; If God appears, only then to greet the rest (see, for example: Koran 36, 58) and ask if they still do not want anything else. The ratios of God and the person are well pronounced in repeatedly passing through the entire Quran of thoughts: "Allah is pleased with them, and they are satisfied with Allah. This is the Great Profit! " (Quran 5, 119; 98, 8). Isn't it or something like this meant the saint Bartholomew Edesky, speaking of "anthropoltria" as one of the characteristic features?

When in one of those discussions, Christians with Muslims, which in many are underway on the Internet, one of the Muslim theologians asked how he understands the contemplation of God in Paradise, he replied: "The possibility of conviction, according to Sunna of the Prophet ... will be not clear, but remote and non-specific . When the Prophet asked how it would be, he replied that you would see him like how you see the moon now. " But this is essentially the same in the bracket.

Christian paradise, despite the fact that, as we talked above, implies a formative participation in humanity in it, strictly and emphasized the thecentric: I have a desire to resolve and be with Christ (); We wish it better to get out of the body and put out the Lord (). The whole meaning of the future blessed life for a Christian is in being with his beloved and loving God, in contemplation of him: and the face of His () and in the communion of his nature: the great and precious promises are given to us, so that we have been given to partakers of the Divine Nature (Wed. :).

This difference follows from the difference between the distance between the person and God from the point of view and from the point of view of Christianity. Islam as a whole highly puts a person: "A person is the best and perfect creation. The man is appointed governor of God on Earth. Man is a prophet and friend of God. Man is the essence of the universe. " But, despite this, the distance between the man and God in Islam is incommensurable more and the quality of relationships is fundamentally different than in Christianity: and said sitting on the throne: the winning inherit everything, and I will be God, and he will be my son (Wed :) . God for a Christian - Father by grace. , Other ECU on Heavenly! - Clause every day of Christians, while Muslims utter such words: "About Allah! You are my lord, and I am your slave. " "God, separated by [from anything], God, not [permissing] communication" - So defines the God of Islam, the student of St. John Damascus Feodor Abu Kurra. "Islam claims the radical inaccessibility of God for a person ... (and therefore) the human attitude to God thinks mainly in the category of "Slave God". "Of course, Muslim can say that" metaphorically we are all the children of God ", but for a Christian it is not a metaphor: we really got adoption from God through a connection with the only soccer son, who became a man: Therefore, you are no longer a slave, but son; And if the Son, then the heir to God through Jesus Christ (). After he became a man, he was very close to each of us, close as personally and ontologically. The words "Son of God "The mouth of the Muslim is deprived of any real filling, whereas for the Christian the expression" the son of God by grace "applies to many, it has a very definite meaning due to the fact that a Christian knows about one-unity Nome son of God in nature.

Therefore, for Christians, the whole personal connection with God and unthinkable any other happiness, except for Eternal Being with Him and in Him, "misses my soul about the Lord, and tearfully looking for it. How can I not look for you? You first recovered me and gave me to enjoy the spirit of your saints, and my soul was loved you "(Rev. Siluan Athos). "The new Eden was not a garden of two cold springs with full boring Guria and Cups of black wine, legs and tents, that is, not yet plunged into sin and the wonderful created world, but - by the impregnable God himself." Only it matters for a Christian. Therefore, the Muslim sensual idea of \u200b\u200bthe paradise is perceived by them as blasphemy, as "long stay in the insatiable, ugly, scratch-like stakeholder, and still before God himself!" (Rev. Maxim Greek), as the rejection of the divine gift of adoption. Muslim vision of Paradise because it is disgusting to Christianity that the Muslims, like Jews, "navigate, thus, did not glorify him as Christ, that is, as the Godhead and the Word, but the truth was replaced by a lie and believed in ordinary Mortal man is talking about Magomete, - we talked him and followed him. And it is instead of following the Godheads - immortal and eternal word, those who, if he accepted, is, only to destroy death "(St. Gregory Palama). The Muslim idea of \u200b\u200bthe paradise was rejected by Christians not even so much because of the very image of Paradise, as due to the fact that this image is a logical consequence of the basic principles of theology in which Islam is radically diverted with Christianity.

The following difference affects the question of the spatial-temporal correlation of paradise. If the righteousness is reached in Islam only after the resurrection and the court (although it exists now), then in Christianity, the proximity of man to paradise is rather not chronologically, but personally: the kingdom of God is inward (); Now you will be with me in paradise (). Personal entry into paradise in the earthly life - the goal of a Christian: "Who will not try to achieve the kingdom of heaven and take it into it while it is in this life, that at a time when his soul leaves from the body, will be out of this kingdom"; "The kingdom of heaven, located inside the believer, there is a father, son and spirit" (Rev. Simeon New Theologian). Thus, "Paradise is not so much a place how much the condition of the soul", and not only the soul, but also the body. Since the paradise for a Christian has a connection with God, this compound may have to happen already in this life, which is accomplished for a Christian in the sacrament of the Eucharist.

This chapter, as applied from the name, is devoted to the analysis of the image of paradise, witnessed in the Holy Scriptures, the Quran and Traditions of Christianity and Islam, and does not task the analysis of the specific idea of \u200b\u200bthe Rai of the believers, theologians and the devotees of the past and the real two religions. However, you still say a few words about it.

As an example of existence in Islam, a more complex attitude to paradise can be given by one Sufi prayer of the 9th century: "On Allah, if I serve you from fear of hell, punish me hell; If I serve you from the desire to get to the paradise, licacy of me of this opportunity; But if I serve you from pure love, then do me you please. " This motive met many Sufis. "Almost every mystical poet in Islam expressed the idea:" Loving must love so as not to think about the hell or paradise. " After all, "those several Guri and Palaces" who are promised to pious in paradise, the essence of just the curtains that hide the eternal Divine Beauty: "When he fills your thoughts by paradise and Guria, know for sure that he holds you away from himself". "

Through the allegory, the real representation may be very far from the initial image. Of course, among the mystics and intellectuals of the same for many centuries, the cranician image described above often caused if not disgust, as Bertell spoke, then in any case a certain dissatisfaction. And, of course, this dissatisfaction gave rise to a mass of various allegorical interpretations trying to overcome the gross sensuality and spiritual limitation of the literal understanding of this image.

Some, as, for example, Ibn Arabi, shared the paradise to the "lowest" and "higher", sensual - for ordinary Muslims and spiritual - for advanced mystics. "A special lotion loving on the day will be given ... And those who love each other in God will stand on a column of red granite and look down at the inhabitants of Paradise" - such an image can be found in the Sufi literature. Others were inclined to consistently expose the allegory of all karadic elements of the image of Paradise and thereby spiritually comprehend common to all paradise.

But in relation to these attempts, you should still notice three principal things.

First. Even in the spiritual, mystical representation of Sufis about the posthumous fate of a person, there is no proven - that fundamental to Christian truth, which has become a person, so that a person could become God.

The unity with God, which many Muslim devotees spoke, did not mean the transformation of a total person in God by grace, not the communion of the human personality of the divine nature, but the full spiritual destruction of the person who loving in contemplating the uniqueness of the beloved.

One of the greatest mystics, Jalal hell-Dean Rumi, expressed this very accurate words: "With God for the two" I "there is no place. You say "I," and he says "I". Either you die before him, or let him die before you, and then there will be no duality. But it is impossible that it is subjective or objectively, he is a living God, "who does not die" (Koran 25, 60). He possesses such a soft food that, if it was possible, he would have died for you, in order to disappear forked, but as it is impossible, so that he died, you die so that he could manifest himself and could disappear duality. "

"What can a handful of snow in front of the sun, how not to miserably from his radiance and heat?" - Wrought the same rumi. "Love is the destruction of a loving, disappearing in his attributes," said Abu Al-Qasim Al-Junide (Mind 910). This thirst for Sufis completely erase all the traces of his "me," to dissolve in the vision of the eloctural light of God, they were expressed by them through the term fan, "self-destruction", introduced by bayazy-house with vistami (mind. 874). Sufis did not know theosisis, and did not know precisely because it was closed for them, more precisely, after the Mohammed, they were rejected as the secret of the trinity, opening Christians the possibility of a person's failure of the "I" with the mystery of God and the Mystery of the Congority , allowing Christians to rely on the intelligence transformation of the human person - the souls and body - and being an excuse of resurrection in terms of Christianity.

Second. Any spiritualization of the alaric description of paradise, while preserving a person's personality or when it disappears in Divine attributes, still does not solve that problem that this paradise is outside God. Maximum proximity with the Divine Beloved, which, as it seemed to them, reached Muslim mystics, is always "before", and not "in", to which Christians are designed: yes there will be all one, like you, Father, in me, and I am You, and they will be in us one, - Yes, the world crawls that you sent me ().

Third. A cranical sensual idea (in which this sensuality, however, is not overshadowed by sin!) Is, as already mentioned, justifying the resurrection of the flesh from the point of view. In Sufism, as a result of overcoming this submission, the universal resurrection loses its significance, it does not find an excuse for Islamic mysticism: "Love is more majestic than a hundred resurrection," said Mohammed Shamsuddin Hafiz (mind 1389), and for Sufis, the thought of spiritual resurrection Already in this life there was more importance than the dogma of the resurrection of the flesh on the last day.

The idea of \u200b\u200bthe blissful posthumous fate of a person is extremely important for understanding the content of one or another religion, and even more importantly, the researchers tend to contact him, whereas this is the main nerve of religion, without it deprived of meaning everything else: if we are in this life only life We hope for Christ, we are unhappy of all people (). And in Islam, it is precisely what is due to the fact that there are practically no sura in the Qur'an, which would not mention the "Gardens of the Ubeda." The idea of \u200b\u200bthe paradise, like a lactium paper, reveals the essence of religious representations itself; It is closely connected with the idea of \u200b\u200bGod and man, about evil and virtue, about the world. So the differences in each of these items in the teachings of a particular religion are reflected and focused in the form of the future life of those who believed. Christians perfectly understand this, and therefore, who wants to move from Islam in MUST among other things, renounce the Muslim image of Paradise:

"The question is: Did MiMetanskago denied the teaching of polygamy in this life and sensively to the paradise by death?

Answer: denying, and the doctrine of this, to the plotowgery is an intention, reject. "

View of sin

How to give us a report to those interested in Muslims about our History (Wed:) so that it is adequately perceived? Where should I start? With the evidence of the superiority of the Bible over the Quran? Is the Lord of our Jesus Christ and the meaning of his godfather? Is the mystery of the Blessed Trinity? The discrepancies between Christianity and Islam give here a big space, and Muslims, for their part, are also not averse to talking to these topics.

However, the experience of modern Christian missionaries working in Arab countries shows that a Muslim dialogue should begin primarily with the teachings of sin. For we must remember that the apostles preached the cornerstone truths of Christianity to people who knew that clean from unclean was not born (Wed :) and that there is no righteous person on earth, which would have done good and did not sin (). Muslims do not know this, and this largely explains the discrepancy and misunderstanding on other of the above issues.

The differences between the Christian and Muslim understanding of sin can be divided into several main points.

The creature of sin

What is sin? According to Muslim teaching, sin is the ignoration of the Divine Law. In general, the religion is the most rationalized. Knowledge (positive, religious) attacked sometimes not crucial: "The scientist could not commit good acts - he would be justified by his knowledge. And if you, commoner, looking at him, neglected by good deeds, then your bad deeds, because you would be deprived of his knowledge, would kill you, for the intercession you would have to look for nothing. "

Christianity has never considered only as ignorance. Religious experience is not only Christians, but and all mankind convinces that sin has a much delicate influence on a very deep influence, so that it can be limited to him alone. "Sin in the Orthodox understanding is not a crime or an insult in the legal sense, it is not just a certain immoral act; Sin is, first of all, human nature disease "- so the sixth universal cathedral in the 102nd rule determines as a soul disease.

It is impossible to say that Muslim teaching is quite incorrect from the point of view of the Christian. The recognition of the deep connection of the sinful state of man and Jachijius, religious ignorance, denial by his mind and his life is the fact of the existence of a single good and true God, and here in Christianity, but here it is comprehended as one of the manifestations of the state of the fallen nature of human nature and "as a consequence of the initial apostation from God. The mistake of Muslim theology is that it takes part for the whole.

First sin

In the Qur'an, as in the Bible, also describes the sin of the progenitor. However, in the Qur'an, this fact is not attached to universal importance, as in the Holy Scripture of Christianity: Adam repeated and was forgiven, his ignorance was abolished, the sin disappeared. After one of the descriptions of the fall, the author of the Quran calls: "On the Sons of Adam! Let Satan not artisit you how he faced your parents from Paradise, concack the clothes with them to show them their abomination. After all, he sees you - he and his beds - from there, from where you do not see them. Truly, we made Shaitans as patrons of those who do not believe! " (Quran 7.26). Thus, every person is as it may be in the same choice as Adam, and equally with him and with equal opportunities. The first sin in Islam does not think as a primary, that is, who discovered the path to all subsequent sins. "The doctrine of primary sin is not consistent with the Quran and logically contradicts the divine justice. Belief in the fact that the sins of individually responsible people can atone for someone else, contradicts the karamic ideas about the law, justice and man, as well as the arguments of the mind. " "Islam proceeds from the fact that it is fair and no one cares for other people's sins or some initial sins. All people are born into the world are free and infallible. They are given from God Freedom of choice, or Fourcan (distinguishing good and evil). And in the end, a person will answer God only for his sins, that is, the salvation of man is not in the hands of a certain Savior, who believes in which a person is exempt from sin, and in his own hands, by knowing Fourcan. "

However, neither in the Qur'an, nor in the late Muslim theology, is not explained why God, who gave the forgiveness of Adam, did not return it to Eden. If Adam was expelled for his personal sin (and the Quran emphasizes that this is exactly the case) and if this does not have the consequences for further humanity (according to Islamic theology), then why we, his descendants, are not born and do not live in Eden but in earth exile? In this regard, it can be said that our current state does not correspond to the fitre, that is, the pristine state of human nature. Our conditions de Facto are very different compared to the conditions in which Adam and Eve were in Eden, so by default, some responsibility for someone else's sin still implies and the requirements of Kranic justice are still not satisfied. It should be paid to the attention of Muslims in the dialogue.

Dr. Osman Yahya from the Cairo University in his report read at one of the meetings of Muslim theologians and representatives of the Catholic Church, outlines the problems of this issue yet: "The Koran is facing us with a person in two basic conditions: in its original form - a prototype created by in the image of God, and in its present position. In his original form, a person was extremely harmonious. He was perfection itself. The Quran gives us a description: "We have created a person in the most noble form." In contrast to this ideal type, the person in its current state is weak (Koran 4, 32), hopeless (11, 12), incorrect (14, 34), grumpy (16, 4), tyrant (96, 6), dead (105 , 2) and the like. Muslim theology really does not speak original sin and about the transfer of it from generation to generation. But in the light of the above quotation, we clearly see the two states of the person: the pristine perfection and the current drop. The possibility of delivering a person and his subsequent path was listed in the Qur'an and addressed to sinners, the fathers of the human race: "Go from nowadays, and if you have my leadership, one who will follow me will not be more afraid, will not be poor" (2 , 38). This firm statement is taking steps to save a person on the way to righteousness. Thus, the Islamic tradition has a means to bring a person to its initial perfection. " In the commentary on this report, published in the magazine "The Muslim World" (1959. No. 1), the editor of the magazine wrote: "The Muslim God-out-in Dn, which includes the doctrine of man and his salvation, raises a number of theological issues. The Christian is in confusion in front of this undoubted confidence that "know - it means to do"; The fact that the salvation of a person occurs exclusively under the sign of the revelation and that through the law given in communication with God lies the way to which a person will follow while he knows about him and sees it. The whole secret of man's disobedience and "cruel" seems to have disappeared. "

The mystery really seems that disappeared, that's just the physicity itself and the disobedience of a person do not disappear. Including among Muslims. The weakness of Islamic theology in this issue is that it does not explain the state of a modern person, while the Christian doctrine of sin, as the St. Gregory Nissky said, "not a fabulous legend, but in the nature of our own probability."

According to Christian teaching, tasted the fetus, the man did not recognize something new and did not lose some of some knowledge, but crossed the face. The fall of the sin qualitatively changed the relationship of a person with God, forming the abyss between them, and the human nature itself desecrated. And since the distorted, the vague nature cannot cause nature clean and pristine, each person from birth receives nature affected by sin. This is called in Christian theology, original sin. They, like Adam, broke the covenant and themes changed me (Wed:); Oh, what did you, Adam? When you sinned, there was not only one drop in the fall, but also of us who are from you ().

"As the overwhelming commandment accepted the start of passion, and the whole genus of Adamov, and the succession became partakers on the succession; And with a gradual surgery and an increase in the incident, the sinful passions have already been multiplied in people, they started up to adultery, obsceptions, idolosmids, murders and other non-abdominal affairs, until all of humanity has been sprinkled by vices. " The image of Reverend Makaria, liketing the influence of sin on humanity, the effects of yeast on the dough, very eloquent and expressive. It is in this way "this newly new to the glood people switched from the progenitor", "for he left the children to the inheritance not clean, but fornicing, not a nonsense, but hence, not honor, but dishonor, not freedom, but slavery, not kingdom, but tyranny , not life, but death, not salvation, but death, "- briefly," What a person has been predicted, then he also gave birth. "

The consequences of the first sin calls several phenomena in human life.

Muslim theology of such consistentness to the sin of fallen human nature does not formally recognize. However, the empirical evidence of this phenomenon found an expression in such a concept as Nafs (soul). "The natural side of the human soul is Nafs - a source of denial. A person approaches Allah through the upbringing of Nafs. Rising animals of feelings, overcoming the dark aspirations to the material world, the soul of a man, like a bird, escaped from the cage to the will, will return to his will, return to Allah. " We see that the same as in the case of the consequence of the first fall, Muslim theology indirectly recognizes the presence of damage in modern human nature. To recognize this directly it avoids due to the fact that, firstly, in this case the concept of divine justice will be violated, and secondly, they will have to recognize the need for a Savior for a person. The fact that Calam (Muslim theology) developed in the process of confrontation, controversy with Christianity, could not pass without a trace. Trying to comprehend a negative force that actually observed in the nature of each person in the categories of the creator's creative intent - in fact, writing off the responsibility for it on God.

Secondly, the consequence of human sin was physical: for the retribution for sin - death (). Therefore, as one person, sin entered the world, and death sin, and death moved in all men, because everything was sinned in it (). In Islam, death thinks as a natural attribute of human nature. This is explained by the predestination: "And good and evil from Allah", so "all the creations will have to go through the uprising day from the dead." But as the destruction of the Godrified beauty of the human nature, as "the destruction of excellent harmony" cannot be a natural, natural consequence of our life - this is prompted by the heart and mind of each person: did not make death and is not happy with the death of the living ().

Thirdly, following the person, all the material creation, the Lord and the head of which he was. Following the change in the relationship of man and God changed the relationship of man and peace. Those animals that he had previously called names (the sign of the greatest power), ceased to obey and rebelled against him. "Beasts ... have not been inspired by evil ... the same man spoiled them, because with a crime of a person and they cried. If the Vladyka houses well behaves well, then it is necessary and servants live apologies, if Mr. will sin, then the servants will also sin; In the same way, there was also the fact that with the sinner of a person who is Mr. and the workers of the creatures died to evil. "

It must be said that the imputation of the original sin does not have an act of a purely mechanical, which is happening in addition to our militia. With our personal sins, we register in original sin, update it: "We now imitate the chief of our human race and Prawsu, Adam. Because because of the wicked sins and falls, which we with the bad and turning arrangement of the mind have repeatedly do, the same difficult circumstances tolerate as once and it can be said, and even more serious circumstances than he. " Not one Adam, but "All people, evil in evil, or in a word, or a thinking ... polluted the purity given from God to human nature," so it is quite possible that "the crime is most of the human genus."

Repentance

In the Koran, Christian practice confession to the priest and with his testimony exposed to sharp criticism:

(Koran 4, 51-53).

"Truly, Allah does not forgive to give him a counterpart, but forgives that less than anyone wishes. And who gives Allahu the Archangestr, he wondered the great sin. Have you not seen those who purify themselves? No, Allah cleans whom wishes, and they will not be offended and on the depicting splas! Look how they are influencing the Allah lie! Pretty in this obvious sin! "

However, what is the discipline of repentance in Islam itself? Consider several Hadiths on this.

Abu Zarra said: "I asked:" The Messenger of Allah, hesitate me, "and he replied:" If you committed a bad act, then committed a good one who will erase it "." Another Hadith, from Abu Khruire, transmits the following words of Muhammed: "When the servant of God makes sin, he remains a black point on his heart, and when he is cleared, his heart is cleared. If he multiplies the sins, the points multiply and the points until they cover all his heart. " "After the forelegation, you are a good deed, and you will win your sin," says the Arab proverb. This thought stamp crashed not only in religious, but also to the whole world of Muslims, determining their religious consciousness.

From the point of view of Christianity, no good-old man who performed a good thing could not be super long, because it is his duty: so you, when you fulfill all those who have commanded, say: we are not worthwhile, because they did what they had to do (). Therefore, even a million good deeds cannot be alleged one misconduct. Only God can save a person from sin and his consequences through the mysteries established by him. In fact, just the Muslim doctrine that a person can clear himself through his own actions means that this Muslims "purify themselves." Refusing clear criteria for the Christian discipline of repentance (and simply - without being a little familiar with it), it was supposed to develop his criteria, according to which it would be possible to determine with a sufficient degree of accuracy, in which repentance is considered to be accepted, and in what no and what exactly It must be done to be considered perfect.

Prayers

(Koran 40, 57).

"About Allah! Separate me from my sins, as you separated Mashrick from Maghrib. About Allah! Clean me from my sins, how white clothes are cleaned. About Allah! I am a reservoir, snow and hail from my sins of my sins, - the pronunciation of this daily prayer with a properly observed Namaz ritual and is this most repentance according to the Quran: "Opposition to your sin and bring the praise to the Lord in the evening and in the morning!"

In the Hadith, transmitted by Abu Khruire, Mohammed asks his associates: "If someone had some of you at the door of the house, and he would have been bothering in her five times daily, could there be dirt on it?". Those answered: "After that, there would be nothing unclean on it." Then Mohammed said: "This is like five prayers, with the help of which Allah is erased by your foregr." Hadith options on this topic are a huge set; In other Hadiths, night prayer appear, Friday and the like. Conditions are encountered and more unexpected for the Christian worldview: "The one who fasten to Ramadan and the hope of the reward will be forgiven, its previous predictions" (al-Bukhari and Muslim) will be forgiven; "Compliance with the post on the day of standing on Arafat serves as the redemption of the sins of the past and next year" (Muslim); "If two from the number of Muslims will meet and move their hands to each other, their preggie will surely be forgiven them before they break out" (Abu Daud); "" Glory to you, about Allah, my Lord, and praise you, there is no God, except for you, I ask you for forgiveness and bring you my repentance, "if these words pronounce anyone when I leave the meeting, he will definitely have all Similarities committed by him during this meeting! " (Al-Khakim).

All these variable statements express, in general, one of the idea that "the prescriptions of Sharia possess such properties of the healing of hearts and their purification that cannot be comprehended by rational reasoning, but they can be seen only by the eye of prophecy." In fact, this means that a strictly adhered ritual man can be free from such concepts as sin and repentance. And already what you confess, will save you in the future life from eternal torment, whatever sins on you hung: "Perhaps Allah Most High will forgive him without punishment, and if he punishes him for his sin, then his punishment will not be Eternal, and the outcome of his business is rewarding in paradise. " Such an installation other than self-deception, it is difficult to call, if only because it directly contradicts the Qur'an.

In his severe realization, the Christian doctrine of sin may seem terrible. However, it should always be remembered and reminded by a Muslim interlocutor that the meaning of the preaching of Christianity is not in the presentation of the death of sin, but in the fores of the salvation from God, who appeared to us in the face of our Lord Jesus Christ, who took the sin of the world (Wed. :), and therefore we are not afraid to realize sin in his true meaning, for we have a true savior who truly resolving us from our sins.

The concept of a miracle

"Tatars: and Muhammed worked many wonders ... So, at one time ... he divided the moon with his finger in half and then joined it; made talking camel, stone and tree; Little pebbles who have been in his palm, glorified him; From early time to death, the White cloud donated him ... All the same miracles are impossible and retelling.

Sharostov: It seems to me that the wonders expressed by you, to see how great and wonderful miracles did Mohammed, but ... they are almost useless for people. The true Messengers of God healed the patients, returned their eyesight blind, purified lepers, resurrected the dead and the like. Does Mohammed healed although although one patient? Not. Did you return sight to the blind? Not. Cleaned lepers? Not. Did you make dumb talk? Not. Has rising dead? No, everything is not. "

This passage from the usual missionary pre-revolutionary work is very clearly shown by the difference between two understanding of the meaning of supernatural phenomena. Sincere Vera Muslims in the fact that miracles are called to serve the glorification of the Prophet, faced with an equally sincere conviction of the Christian that the main purpose of miracles is to make benefits to people.

This conflict of understanding has deep roots. Indeed, in Islam, a miracle is primarily a sign, whereas in Christianity - supernaturally auxiliary of a separate person or group of people. Especially brightly distinguished the fundamental difference between these approaches to understanding the wonderful in one ancient Hadith. Transfer that when Muhammed told about the walking of Christ on the water, he replied: "May Allah be gracious to our brother, Ise! Whether he has more confidence, he could walk through the air. " For Mohammed, a miracle of walking on the water was displayed just a visual projection of the degree of approximity to God, but Christ himself, as we remember, went on the water just to go to the other beach!

Deeper to outline the differences between these approaches and identify the causes lying in their foundation, and this chapter is designed.

Miracles in the Quran, Old and New Testament

"Muslim theologian considered in detail the theory of miracles and classified the wonders of the saints as a Karamat," Charismatic Acts ", and the wonders of the prophets - as a mojitzat," unique acts. " These two types of miracles always distinguished clearly. " It was believed that "if the miracle mudzhima helps the prophets to publicly preach their teachings, then the miracle-karama is given to the Muslim saint in the correctness of the path chosen and is not subject to disclosure." The fragment of a sphere of Christian and Muslims given in the beginning of the head concerns, of course, the second type of wonders - the wonders of the prophets, and in this chapter it will be about the wonders of this type, mijezzi wonders.

Approximately the same thing that I showed us the supported above Sufi Hadith, can be seen if you compare the first miracle of Christ on the Qur'an with the first miracle committed by the Gospel. According to the Qur'an, the first miracle of the son of Mary was that he in infant age was miraculously in his hands from the mother spoke with Jews, testifying to himself as a prophet, which will be sent to Scripture (see: Koran 19,31-34). According to the Gospel, the first miracle of God's son made in marriage in Cana Galilean, when at the request of his mother turned water into wine, in order to deliver the pose of poor marriage, whose wines have laid, and created so that it emphasizes the evangelist, It remained unknown even attended at the wedding.

Another miracle of Isa - Jesus, described in the Quran, is a wonderful meal phenomenon (see: Quran 5, 112-115) - It has a clear parallel with a gospel miraculiar to the multiplication of bread and the saturation of several thousand who came to hear the preaching of Christ (see:;;; ). In the history told in the Qur'an, the apostles are asked to reveal them (!) To the meal as proof of the prophetic powers of Isae: "That's the apostles told:" Oh Isa, Son Maryam! Could your Lord gone to us a meal from the sky? ... We want to eat from her, and our hearts calm down, and we will know what you told us the truth, and we will witness her. " Said Isa, son Maryam: "Allah, our Lord! Give us a meal from the sky! It will be a holiday for the first of us and for the latter and sign from you "" (Koran 5, 112-114). In the gospel, the wonderaking initiative comes from Christ himself and the motivation of the miracle is completely different: Jesus, calling his disciples, he told them: It's a pity to me that for three days it is for me, and there is nothing; I do not want to let them know them, so as not to weaken on the road ().

With a sufficient degree of caution, it can be said that in the Islamic presentation of the wonders committed by the prophets, including the Kranic Iiss - Jesus, a personal motivation, which is fundamental to the Gospel, does not find a place at all. Miracle-Mudzhiza - "This is an act committed by the Prophet in the will of God as proof of his right to prophecy. Miracles are the sign of the connection of the prophet with a source of revelation. " In this sense of prophetic miracles on the Qur'an, this is also for Muslim theology. The idea that Christ's only deceased son was resurrected only because he was squeezed over her (), for consistent Muslim theology is incomprehensible and unpleasant, and precisely because this thought does not find a reason for this religiosity, whereas for Christianity the foundation is so Accidental attention to the human person is due to the dogmatically significant fact of the personality of God's words, after which each human personality is designed for oblivion. This misunderstanding and rejection is well illustrated by an example of the famous Muslim Apologist of the XX century Ahmad Shalaby, who denied the Gospel Wonders of Christ on the grounds that, in his opinion, they were like a theater action that did not have any goal. He protested: "God led to death, and Jesus revives."

Yes, in the Quran also refers to the resurrection of dead and wonderful healing of patients committed by Jesus, but should not be misleading - this is nothing more than an inclusive element of a syncretic religious system, which is definitely. Tale of these wonders appeared in Islam only as borrowing from Christianity, and therefore it is quite natural that these miracles also rethink the Muslims based on their own understanding of the miracle.

The already mentioned concept of Muslim theology is played by a key role in this rethinking - Mujiza (Multiple - Mujizat), a totality "Miracles, which the Prophet with the permission of God can demonstrate as confirmation of the truth of his prophetic mission." Perceived through the prism of this concept, healing and resurrection committed by the Kranic Izoy, thus embedded in a fairly solid picture: "Musa contemporaries (Moses) are known for their significant achievements in the field of illusionism. But his "Moses" Mujiza defeated the best illusionists of Egypt. The contemporaries of Isa (Jesus) were famous for their achievements in the field of medicine, but Isa with his Mujiz - to treat incurable diseases and return to the life of the dead - was unique. Arabs, contemporaries Muhammed, were famous for high achievements in the field of rhetoric and poetry. The most majestic Mujiza Mohammed was the Quran. None of the Arabian poet during his public speaking was not able to offer an equal creation. " It is quite obvious that with such an understanding, the personal motivation of the miracles is fully ignored, which is fundamental to Christianity (remember: what do you want from me? - Lord! To make a pen. - Prosper! [Wed:]).

In this regard, a very eloquent 43rd Ayat 3rd sura, containing the quintessence of the Mission of Isa and invested in his mouth: "I came to you with a sign from your Lord. I create you from clay in the image of birds and undergoes in it, and it will be a bird to grate Allah. I will heaile the blind, lepers and revive the dead with the permitting of Allah. I will inform you what you eat and keep what you keep in your homes. Truly, in this - a sign for you, if you believe! ". It is very significant that the revival of clay birds (the plot, ascending to the apocryphal "Gospel of Childhood") put in one row with the revival of the dead and healing of sick people. It is natural, since the meaning of miracles here is not in facilitating human suffering, but in the proof of the truth of the prophetic mission.

The medieval Muslim Theologian Al-Mutanna said that Jesus healed the blind-birth and lepers in order to prove to the Jews that he was a prophet, "since the inborn blindness and leprosy are incurable." Such a vision is fundamentally contrary to the Christian understanding of the meaning of the healing committed by Christ: "The Savior knew them (Jews. - Yu. M.) Olepping and therefore created wonders not for their belief, but in order to fix others," wrote the great Christian devotee Saint John Zlatoust for two hundred years before Islam appeared.

A similar way in the Muslim tradition is rethinking and miracles of the resurrection of the dead, so that they also losing personal motivation, and are completely transformed into moral intermediates. Here is one characteristic example. "They transmit that one day, when Jesus passed through the cemetery, he stopped and ascended the prayer:" Oh my God, your favor and grace, let you come out one of the dead! ". The earth was broken, and the high figure rebelled out of the dust. "Who are you?" Asked Jesus. The man called his name. "When did you die?" - "Two thousand seven hundred years ago." - "What do you feel, being dead?" - "The bitter taste of death, what is now with me," - "What did the Lord do it, to do so unsightly for you?" - "Since I died, I have undergone an unceasing inquiry Regarding the share of the property of orphans, which I assigned to myself, and Dynama has to pay me for it. " Having said so, he came to the grave. "

Speaking of Miracles Mohammed, it is impossible not to not be noted that in the Quran it is repeatedly denied the possibility of making them miracles (see: Koran 13, 8; 17, 90-95; 25, 58, etc.), which did not prevent, however, The emergence of the very early time of legends on the numerous wonders committed by the "Prophet", the part of which was given in this chapter.

However, on the basis of this denial, to make the conclusion that "in the karamic text wonders - the case, not very worthy of the real prophet," it would be incorrectly in the root. Music Muses - Moses are known. Daud - David commands inanimate nature (see: Quran 21.79). Suleiman - Solomon, on the Qur'an, has wonderful abilities to talk with animals, shauents and jinnings and command them (27, 16-45). Yusuf - Joseph Provides the future (12, 41). Isa - Jesus revitalizes clay birds (3.43), heals patients, reduce the table from the sky (5, 113-114) from the sky. In the Qur'an there are legends and about the miracles that did not commit the prophets, but with ordinary people. Such, for example, a story about the traveler, the dead and resurrected by God after a hundred years along with his donkey and a palm tree, from which he stopped (2, 261), or about the devices, having uncapped by the will of God in a cave of 309 years (18, 8- 25).

No, a miracle occupies its definite, legitimate and far from the latter in importance.

In addition to the concepts of Mudzhis, which is really very close to the worldview of the Qur'an, is really very close to the worldview of the Quran, and the miracle has its own out-of-prophetic understanding. The whole twear world with all its natural processes, all the peripetics of a certain Most High fate indicate the power, strength and wisdom of God. But the miracle is a certificate of higher order. This watershed behind which the person's responsibility reaches the critical point: if after an explicit miracle it does not crawl, it will be subjected to immediate scary kara (see, for example: Koran 5, 115).

However, in such an opinion, the miracle, as you can see, does not follow from the Muslim idea of \u200b\u200bit only as evidence. That "the separation of the creation from the Creator, which Mohammed was proclaimed with limitless and irrevocable," does not allow the personal participation and the deep personal interest of God in this earthly life of the person created by him with all her trifles and everyday life - life, which, as they believe Christians, was He is consecrated by a hypostasic, historically real presence.

If we turn to the Old Testament, we will see that there are both wonders and miracles and miracles. So, the miracle of Elijah with fire (see: Z Tsar. 18, 15-38) is a typical example of sign, while the resurrection of the High Sonamiatric Sonamiatric Sonamity (see :) is an equally typical case of supernaturally auxiliary. You can even say that the signs in the Old Testament dominate: and said [Lord Moses]: here, I conclude the covenant: before all the people, your wonders, which was not on all the land and no peoples; And he will see the whole people, among which you are, the case of the Lord; For it will be scary what I will do for you (). Of the many cases of consumption in the Old Testament, the words "miracles" (?? ????????) is most often given in a straight connection with "signs" (?? ??????), which makes the dominant assume ( But still not the only one!) Understanding in the Old Testament of the meaning of miracles as a special type of signs.

However, in the New Testament everything changes radically. Under the abundance of wonders (?? ????????) signs (?? ??????) Do not just move into the background, they are not just becoming less - we can say that they are fundamentally rejected. Christ rejects the proposal of Satan to rush from the roof of the temple and, remaining unharmed, to show this sign (see :;). Christ repeatedly rejects the direct demands of the Pharisees to reveal them the sign (see:;;;), saying: what does it require signs? True telling you, the sign will not give any sign (). Moreover, even when John the Baptist sends his students who did not quite understand who Jesus is (see :), ask: Do we expect another? (Wed:; and not: "Whether to expect another"), wanting Christ to somehow personally, the most specially convinced them, - the Lord answers them as well-known miracles committed to them enough to believe that Who wishes to believe God (see:;). Even for them, he refuses to make special signs.

The genus and adulterial is looking for signs; And the sign will not give him, except for the sign of the Ions of the Prophet; For as Ion was in the whale whale three days and three nights, and the Son of Human will be in the heart of the Earth three days and three nights (); The birth of this Lucav, he is looking for signs, and the sign will not give him, except for the sign of the Ions of the Prophet; For as Ion was a sign for Ninevyan, so there will be a human son for the kind of this (). What is the meaning of these words? Obviously, in all that the Lord performs, a sign is already concluded. After all, Ion is hardly the only prophet of the Old Testament, who did not commit any miracles (on what else reverend Efrem Sirin)! And the meaning of the answer to Ioanov students is precisely.

So, we see that for the New Testament, this shift of the accent in the understanding of the miracle is of fundamental importance. With what it can be connected? In our opinion, this may be due to the fact that the relationship of man and God has changed with the coming of Christ. When himself next, signs of unnecessary. It is not by chance that many signs in the Old Testament; They are an attribute, an integral part of the law, which is fulfilled by the coming of Christ (see :).

According to the apostle Paul, the law was needed for the knowledge of sin, at the coming of the Savior, we received an excuse and real liberation from sinful ultrasons (see :). And the continuation of the fulfillment of this very much of the good and browse law after the cornerstone for the history of mankind the events of the transaction of God, after a qualitative change in the relationship between a person and God, may even harm the person, for any flesh () will not justify the laws of the law. Such a mechanical, already delimited execution of the law, which in a transformed form, is definitely maintained by Muslims, puts the barrier between the executing and Christ, because if the law of justification, then Christ died in vain (Gay. 2, 21).

And it seems that the "naked" miracle sign is rejected by the New Testament in the Complex of General Overcoming the Old Law of Sin and Death through the new law of life in Christ Jesus (Wed:).

Thus, the sacred texts of Christianity and stand on mutually integrated positions in the matter of the meaning and place of supernatural phenomena in human life and sacred history.

Miracles saints

It is known that the theology of orthodox does not recognize the cult of saints. Nevertheless, in the mass consciousness of ordinary Muslims, in Sufism and in many ways close to it, he is time impected of centuries and has its rich history and established traditions. Despite the alienity of this cult, Kranica Islam, he still carries the indelible imprint of the common Muslim worldview, and the proximity and, of course, some dependence on its similar Christian honor of the saints, especially their interesting comparison, which is brighter than the differences.

These miracles attributed to the worshipers of Vali (Muslim Saints, "Friends of Allah"), outwardly quite diverse. So, "one wonderworker in Nysibin could walk along the water and stop the course of Jayhun. Another of the air has retracted the jewelry, and around one black fakir in Abadan, the whole agricultural worker from gold so that his guest flew away in fear. One is experiencing a miracle of Valaam with his donkey ... Another laughs, being already a corpse, so no one agrees to wash it ... On the recruiting Sufia near Kaaba flew out of the sky with a release of both already deed sins and all the future ... on the father of the father of the Order of the Egyptian Sufis Zun Nuna his bed itself moved from the corner into the corner of his house. Another Sufi moved the mountain. And the founder of the Sufi movement of the Sari itself, the universe itself in the image of an old woman swept the floor and cared for food. " "Abu Ishaca Raharavi Guria was made at night a bed from their braids at night. Bu Jazid asks Allah to notify the land about his (bu Jazid) of love, resulting in an earthquake. Hararana, holding the Word, comes from the world to the mortal Audo of his student. " The same kind and Shiite stories about the wonders of Ali and his family.

"Ali ... makes the waters of the Euphrate, turns to reverse the waters of Euphrates ... Allah holds the sunset so that Ali managed to make an evening prayer." The chopped head of the son Ali Hasan, stored in one of the mosques, continues to quote excerpts from the Quran time from time to time.

In addition to the above-described cases, there are cases of inspirement, as well as manifestations of supernatural kara holy offenders (punitive miracles), on which we will focus in more detail below, and exteriorization, that is, the simultaneous presence of the saint in different places.

No less impressive on this background seems to see the wonders of Christian saints. It can be taken to compare such an outstanding and user love for centuries a monument of Christian agiography, as "interviews" of St. Gregory Dvoyeslov, from four books of which one entirely devoted to the description of the wonders of Saint Venedikt. What is this miracles? According to the prayers of the saint, a broken sieve, taken into the duty of its feeding, miraculously turns out to be a whole (Book 2, Chapter 1). The beggar goth living in the monastery, cleaning the place on the shore of the lake from Byriana, drops iron of Klitza to the pool. Saint Venedict comes and throws a wooden handle track behind the kit. Iron pops up and the itself is superimposed on the handle. Holy gives the gun to the Gota with the words: "Take, work and not sad" (Book 2, Chapter 6). By order of the Holy Crown, there is a poisoned bread from the monastery (Book 2, Chapter 8). According to his prayer of brethren during construction work, it is easily raised by a huge stone, which could not be moved from the place (Book 2, Chapter 9). Another time on the prayer of the Saint desperately, the debtor finds on the road at his cell just so much gold coins as he was needed to return debt (book 2, chapter 27). During hunger in the storeroom monastery, again, on the prayer of the saint, the empty barrel is filled with oil (Book 2, Chapter 29). In addition to these miracles, there are also the resurrection of the two dead (Book 2, chapters 11, 32), the healing of the lepers (book 2, chapter 26) and the mental female (book 2, chapter 38) and disposal from the demon (Book 2, Chapter 30) .

It would seem, in general, what is this miracles? Stone helped raise, braid caught! Neither fire from the sky, nor the moon is sleeping or reversing the river. However, we must understand that a restraint of herself to feed with the help of a braid, and by chance to raise it, at that moment there is no fire from the sky at that moment, neither the revival of clay birds; He needs this particular braid. And the sensitivity of Christian holiness to simple problems of a particular person is the manifestation of the mercy of the Spirit of Christ.

Of course, it would be wrong to say that among the numerous and extensive Muslim agiographic material there are absolute miracles and miracles. Not at all; So, among the wonders of Habiba, Al-Adji, described by Attar, is a case when the blessing of Habiba helped the old woman to find her son. Sheikh Nedzm Ad-Dean Son of another woman helped make a career. In Bukhari and Muslim, among the descriptions of the wonders of Mohammed itself, the following, erected to Ibn Husayn, is also given. "Once at night, when the Messenger of Allah was on the way along with his associates and they began to torment the thirst, he sent two of them in search of water, indicating where they will find a woman with a camel on which two leather burdyuk will be laughed and ordered bring it to him. The sent sent and soon find it. It turns out to be a pagan who does not recognize Mohammed by the Prophet. Nevertheless, she comes to him. Muhammed Meld to cast water from her Burdyukov to the vessel, then says something over this vessel, after which the water in the Burdyuks miraculously multiplies, so it is enough to fill the bells to all those present. Mohammad orders to thank the woman with edible supplies and returns to her the burues, full of water, with the words: "Go! Truly, we did not take anything from your water, it Allah drank us! "

The woman returns to his village, talks about what happened, after which the inhabitants of the village appeared to the Messenger of Allah and all adopted everything. "

The miracles of the aperture, of course, are found among the Muslim saints, but the Christian reader cannot but cause surprise, as negligible their share in the total mass of the wonderfulness described. So, Michel Schodkevich, considering Hanafi as a typical Muslim Saint Muslim, after describing a number of his punitive miracles, notes: "It is noteworthy that a verbal battoo (a life behavior of Khanafi - Yu. M.) Nothing informs about the wonders of his character in the chapter where it would be possible Expect the brilliant manifestations of his holiness: the time in which Hanafi lived is marked with epidemics and hunger. During such disasters, they usually turn to the saints with a request for intercession, but in the story about the life of Hanafi there is no hint of the facts of this kind. "

Of course, the People's Component of the Muslim Cults of Saints itself also determines the need for a separate plastic of wonderland. People love to resort to holy, hoping for their supernatural assistance.

Let us stay more about the miracles of punitive. Annejari Shimmel calls the phrase "when it is angry, the Lord will twist his offenders" among the most commonly used to designate human holiness and in a modern Muslim environment.

Punitive miracles are present in the life-writings of both Christian and Muslim saints, but they detect one significant difference. Muslim descriptions of miracles of this kind have the goal to inspire the fear of God, while similar Christian legends emphasize God's mercy to man.

So, already mentioned Hanafi "sends a student to apply to an unfair judge, and he answers an offensive note. Khanafi tears a note and reports that he will come with him in the same way as with his message. And here the judge's house was destroyed by order of Sultan, his wealth was confiscated, and he himself was abandoned. The custodian of the print is surprised, seeing the saint surrounded by the impressive core of Sanovnikov: This is the custom rulers, he says, not saints. Such keenness was expensive to him: he was dismissed and sentenced to death ... The servant of the Sufi monastery named Barack does carelessly exposes a miracle, whose witness she was. Palsy crashes her, and it is chained to bed until the end of his days. "

Being drunk, the student Nazhm hell-Dean began to exalcute over his elderly teacher. Having learned about this, Nazhm Ad-Dean in anger curses him. Frightened, the student brings repentance, to which the teacher replies: "Since you ask for forgiveness, you saved your faith and religion, but your head will disappear," and later the student is begging. After the illegal killing of another student, Nedzhm Ad-Dean utters a long list of cities that will be destroyed in punishment. Later, he regrets that he betrayed so many cities to destroy, but unable to stop the action of his curse.

In turn, in the Christian descriptions of the wonders of this kind, such a feature is dominated as the forgiveness of the offender and cancellation of punishment. So, Holy John Mosch in his "spiritual meadow" leads a story recorded from the words of Hunter-Saracin, who, being one day on the hunt, saw a hermit monk and wanted to rob him. But as soon as he approached him, then suddenly stopped and could not move any more and so stoke two days. Finally, Saracin prayed: "For the sake of God, whom you honor, let me go." "Go with the world," replied Inok, after which the hunter was able to go off the place where it was standing. In ancient graders, a story is given about how Diakon Pafnuti was from the envy of Obolgan with one of the elders, and after the Holy voluntarily accepted the Epitimia for the crime, which he did not commit, who slandered his old man became obsessed, but the demon left him on the prayer of St. Paphunia.

In the context of the cases given here, it cannot but come to the memory comparison with the Old Testament, where, as you know, the Prophet Elisha committed a punitive miracle over his children with his children (see :) is absolutely in the same way as the Muslim examples described above. In this regard, one observation of the blissful Feodorite Kirkom is very interesting and important. Describing in his "History of Boglyubs" the case when the girls who behaved obscenely in front of the Holy Jacob Nizibiy, were amazed by St. Petersburg, and the saint began to pray that they returned the former hair color, a blissful feudorette, surprised by the softness and meekness of St. James in comparison With the behavior in a similar case, the Prophet Elisha, notes: "Jacob, having such an Eliseeva strength, acted in the spirit of the meekness of Christ and the New Testament." These are really keywords that detect the whole essence of the differences in the punitive wonders of the Old Testament and adjacent to them by the nature of the wonders of the Muslim world from the same wonders of the New Testament and the Saints of the devotees of Christianity.

In Christianity, there are also cases of fatally punitive wonders, including in the New Testament (see :). But the transfer of the accent from the fear of God on God's mercy is no longer changing. And fatally punitive miracles are also often comprehended in the light of God of Mercy. So, for example, the St. Isidore of the Pelusiot Episode with Anania and Sapphira, described in the 5th chapter of the Book of Acts, comments on the following words: "The punishment of the sinners was not the cause of the cruelty of Petra's cruelty, but the cause of the person of the prevailing man, in advance of the healing sins of human. For, having started sowing seeds of the Gospel and soon saw those who had arisen the flepes, wisdom of them without a slowdown, so that, multiplied with Wentice, they did not resist the future of Mu File in the burning. "

Unlike the miracles of the prophets (mijizat), the wonders of the saints (Caramat) caused a clearly ambiguous attitude among Muslims. Many grand teachers of Sufism considered the wonders of this kind of traps on the way to God.

So, they said that "when Sheikh Al-Bistami (Mind 874) heard that a certain wonderworker gets to Mecca in one night, then he said:" Divor pursued by the curse of Allah, in one hour the distance from sunrise to his sunset . And when he heard that someone walks on the water and flies through the air, then the birds fly through the air, and the fish float in the water. " And "When Abu Side Ibn Abil-Haira (mind 1049) was asked what miracles to be labeled for some Sufi, he was indignant and answered:" Isn't the greatest miracle that the butcher, the son of the butcher joined the mystical way ... and that they come to him Countless visitors who are thirsting to get his blessing? "" Drew miracles as well as at-tustari (mind 886), which stated that the greatest miracle is to correct the bad character trait.

This disgust to miracles was expressed in one Sufi Hadith, attributing Mohammed saying: "Miracles - monthly men." "This is a saying ... means that miracles take place between a person and God. As a husband avoids intercourse with his wife in those days when she is unclean, exactly also refuses to the mystical union of those who make miracles. "

What are the reasons for such a mistrust to miracles-karamat? See some descriptions of wonders in Islam.

"Sufi often made a miracle of" the benefit of the patient's burden. " To do this, it is necessary to have a very strong tavadjuch, focusing the patient and healer at each other; But it is believed that Sheikh and his student always stay, if you can put it, on the same wave. "

"For curing diseases, religious formulas are often used. The story of how Saint healed a deaf girl, whispeting her call for prayer, is only one example from a long list of wonderful healing performed by holys with the formulas of Zikra or Prayers. "

It is also interesting that, expressing the wonders of the Christian saints, Sufi devotees, not denying them, determine them as creative "through Nyaz, that is, by training the body ... And this initial level is the level of which it is very difficult to break away, a very dangerous level . Due to the hobby, this level in accordance with the degree of passion increases the number of barriers, the curtain between it and the Most High.

These texts indicate the understanding of the wonders of the Muslim saints that they occur due to some kind of sainted properties or due to their ability to use hidden forces of human nature or ritual formulas, but not because of the personal participation of God in each of these wondering. Here's how one of the modern Sufi authors is expressed on this topic: "Sufi refer to miracles calmly, considering them a consequence of the work of a certain mechanism (allocated by me, - Yu. M.), who will influence a person to the extent that he will be To be in harmony with him. " The source of this kind of miracles is like outside God and his will, which is probably embarrassed by the individual strict Muslim devotees, who were striving to focus as much as possible on the uniqueness of God. That is why the orthodox theology "Genuine Wonderworkers recognized only the Quality Prophets."

At the same time, the Christian idea of \u200b\u200bthe wonders committed by the saints is completely different. The saint is to be before God, fully lives in God, and gives him as a son and the heir to grace the power of daring in prayer and soon performs the request of the saint. But at the same time, the authentic committee of the miracle is always himself, more precisely, it is synergight between them: the personality of the saint is also not turned off from this process. The idea of \u200b\u200bthe mechanical, inevitable subsistence of a curse, inevitable even at the request of the saint, as in the cases described above with Nedzm Ad-Din, is completely unthinkable in Christianity.

Even with a positive understanding, wonder-karamat turns out that they do not go beyond the idea of \u200b\u200bthe miracle only as evidence. "All these abilities are only a demonstration of AD USUM POPULI that they (that is, the saints) have the only significant knowledge - what is called Ilm Bil-Lyakh, knowledge of God."

Causes of discrepancy

The discrepancy between Christianity and Islam in understanding the meaning and the purpose of wonderful phenomena is indicated above and illustrated by examples, due to the whole complex of reasons.

The first of them is a cardinal difference in the representation of Christians and Muslims on the relationship of God and man. According to Christian teachings, the Lord came to Earth to the whole mankind in general and to each person separately. It is the Orthodox Understanding of God's ceremony as vigulating gives Christian stories with the wondering uniquely personal shade, peculiar only to Christianity. The Christianity argues the personal relationship between the person and personality of the personality of Christianity, which became possible thanks to the personal feat of the personality of the Godrifer of Christ. And this personal accent cannot fail to influence the character of miracles performed.

It is no secret that the very concept of personality has been developed by the Christian theological culture in the process of finding adequate trinitarian and Christological terminology, and therefore the question of the legality of using it to explain the concept belonging to a completely different culture that does not have the mystery of the trinity. There is a lot of grounds for believing that Muslims understand the personality of God with some completely different from Christians and invest in this, in general, alien for them, the European concept is something completely different than Christians.

This is reflected in the domestic consciousness of modern Muslims. So, one noble Pakistani Muslim, who appealed in, later wrote in his memoirs, that the main thing that embarrassed her in Christianity was that it seemed to her that Christians ... made God personal. " Christian missionaries working in Arab countries mention such issues: "In the languages \u200b\u200bof the Islamic world, these truths are quite difficult to explain. For example, in Arabic, the word "personality" has a hue guy or buddy. Speaking about God, Muslim never calls his personality. In Islam, God is another holy. " Interestingly, in the preparation of the "Declaration on Jews and non-Christians" at the II Vatican Cathedral in the section concerning, due to the impossibility of finding an accurate equivalent in Arabic, the concept of "Personal God" It was replaced in the final project by the definition of "Jewish" (al-Kaium ). The Shahsi variant was rejected, because in Arabic this term has a shade of physicity and from the point of view of Islamic teaching about God not applicable to the Divine Entity. Indeed, among the directions and those on which the work of medieval Muslim philosophers and theologians was located, there is nothing close to Christian disputes on the ratio of nature and the hypostasis (personality) in God. The subject of the consideration of Muslim theologians served such attributes of God as "knowledgeable", "powerful", "alive (judge)", "noble", "eternal", and their relationship with the Divine Entity. The question of the ratio of nature and personality in God, repeat, was not put on, which naturally, because there was no prerequisites for such a formulation.

But can be an adequate understanding if there is no adequate term? This is a big and serious question that deserves separate consideration. Here, as an assumption, I want to express the idea that one of the key (in any case from a religious point of view) differences in understanding the personality of God is the Christian idea of \u200b\u200bGod as love (see :). "God is a perfect person, because he is perfect love," St. Nikolai Serbian wrote about the organic connection of these two concepts.

Muslim devotees were very high in their own way, but their askza "was founded on the fact that Allah, having onceed this world, since then he didn't even look at him," while the devotees of Christianity took the feat of the sake of love to love The world, which gave the son of his own ones, so that any believer in him, did not die, but had an eternal life ().

Yes, and in Islam, many mystics talked about love for God. But the love of which they said, whom they struck and to which they sought, - the Love slave, and, on their own admission, "the highest honor given by God is the name of Abdalla" (Slave God). "Love God - it means to love the humility to God"; "True love is the obedience of the beloved" - these are the explanations belonging to the Sufi themselves. And in Christianity, a person is called to his sons, and not slave love for God. Christian love is loved by the fact of the sacrifice of God for man.

They transmit that once the associates Muhammed said to him: "Truly we differ from you, about the messenger of Allah, because Allah forgave you what was preceded from your sins and what was later." Hearing it, he was angry so that it became noticeable to his face, and said: "I'm just more afraid of Allah and know more about him than you!". I'm afraid and I know, these are fundamental verbs that determine the essence of the worship in Islam. And we can say that without the idea of \u200b\u200bthe godfather, the sacrificial love of God to the person and the world beyond these verbs, it was not even the greatest of mystricians. And it imposed her imprint, including the idea of \u200b\u200bthe meaning and appointment of supernatural phenomena.

The second reason for discrepancies is related to the fact that the Christian understanding of the miracle inevitably expresses the Christian experience of the proximity of God. God is close to each of his favorites, and therefore it is not for him to take a direct participation in the fate of everyone. The Koran also speaks of his proximity: "We have already created a person and know what the soul whisperies him; And we are closer to him than the cervical artery "(Quran 50, 15), but it's not at all. It suggests that God in Christ became unique to every person and every person in Christ can become a one-way God. Such proximity to Islam, even mystical, does not know.

Thirdly, and the researchers already wrote about this, the difference in the understanding of the miracle in Christianity and Islam has roots and in the difference in the ideas of these two religions on the ratio of man and the creature world. From the point of view of a person, although it is the "governor of God on Earth" (see: Quran 2, 28), fully belongs to our creature reality, fully included in it, from the point of view of Christianity "a person among all creations occupies a special place": He simultaneously belongs to the cooked, and stands on it due to the consistency of the Creator only. In Islam, the following lines are unthinkable: Not one you sank him before the angels: I crumbled him and honor him; Put his dominion over the hands of your hands; Everything put it under his feet: sheep and oxen of all, and also field beasts, birds of heaven and fish of sea, all transient with sea paths ().

You put the Earth on the solid foundations: she will not shake in eyelids and eyelids. Spearly, as robe, you covered it, there are water on the mountains. From your proscribing, they are running, your thunder is quickly leaving; Go up to the mountains, down to the valleys, to the place you have appointed for them. You put the limit that will not go, and will not return to the ground.

(Quran 36,38-40).

"And the sun flows towards their location. This is the establishment of a glorious, wise! And the month we installed in the parkingians until it is done, exactly old palm branch. The sun does not appreciate the month, and the night will not be ahead of the day, and each swims in a severity "

In this order, there is no need for invading from the outside in order to correct anything in it. In this case, the question arises about the place and sense of miracles in such a world, for any miracle is definitely such an invasion, a violation of times and forever established by God about. The general term of theology for supernatural events - Harik al-Hell, "What breaks the custom," expresses the same understanding.

Islam overcomes this problem by leading the miracles of a certain place in the world's system itself, introducing the concept of "Mujiza" discussed, - while solves this issue in the personal plane, proclaiming that the human personality for God is above the law: Saturday for a person, and not Man for Saturday ().

The question of Orthodox attitude to the wonders of the extra Christian world

Summing up, it is impossible not to stop at the following important question: as we, Orthodox Christians, can and should refer to the wonderaking of the founder and Muslim saints described in Muslim sources and, wider, to miracles in non-Christian religions in general?

As for the miracles of Mohammed himself, the holy fathers, I must say, did not relate to them seriously. The student and the successor of the case of Rev. John Damascus Theodore Abu Kurra calls such Muslim traditions about his wonders of "false mythology", in which the Muslims themselves are confused. And that's; There is no word about this in the Orthodox poles of that time. Such an attitude to the stories about the wondering of the founder (which, by the way, fully share modern researchers) we should adhere to. As for the wonders of Muslim Vali, they are not necessarily denyed. First, according to the ideas of the Sufis themselves, "miracles can be committed not only by the prophets and saints, but also with deliberate sinners like Al-Dudagezhaja, Firaul, Nizrud, etc.". So they cannot be proof of truth. Secondly, we know that the apologists of Christianity, who collided with the problem of extrachristian miracles, decided it definitely: "If he created wonders, then with the help of demons," says Eusevia Pamphil about the wonders of Apollonia Rhodes. And this is a fundamentally overall position of apologists.

In Orthodox asceticism, the question of "wonders from the devil" was developed in more detail due to its special practical importance for mobility. First of all, it concerns the miracle of the insight, the most common among the Muslim "saints." "I noticed, writes the Rev. John the Distiller, - that the demon's demon, confused by one brother of thoughts, at the same time opens them to another, which incites declare his first brother that he had on his heart, and through that he pleases him as a sword." "Some brethren went to AVVE Anthony," the ancient graveyard tells him about some of the phenomena that they saw and learn from him - whether they were true or from demons. With them was donkey, and he fell on the road. As soon as they came to the old man, he, before them, said, said: "Why did you have a donkey on your way?". Brathy asked him: "How did you know about it, avva?". "Demons showed me," the old man answered. Then the brothers say: "We have come about this and came to ask: we see phenomena, and they are often true if we are not mistaken?". So the old man on the example of the donkey showed them what they occur from the demons. "

But not only the wonders of this kind can be mimicified by the tricks of demons. "Very often, people, corrupted by the mind and opponents of faith, the name of the gentlemen expelled demons and make great wonders ... So even the power of healing sometimes comes from unworthy and sinful ... healing of this kind is the seduction and tricks of demons. A man who was dedicated to obvious vices can sometimes produce amazing actions and therefore be considered a saint and a slave of God. Through it is fond of imitation of its vices - and the extensive path to the renovation and humiliation of holiness of the Christian religion opens up; Yes, and one who is confident that he has a gift of healing, proud of the heart, is experiencing the greatest fall. " Tatian Assyrian transfers the following statement of St. Justina Philosopher: "The wonderful Justin was correctly expressed that the demons are similar to the robber. For how those in the custom of catching someone alive, and then return to loved ones and these alleged gods, attacking someone's members, then, taking care of our own glory, in dreams ordered people to go officially, in sight of everyone And when they put in praise, remove from the offeads, stopping the disease, they themselves arranged, and returning people to their former state. "

And the statement of the modern Afonovsky elder about the wonders of Muslim devotees firmly lies in line with the same tradition: "said the elder:" There is a difference between the wonders of our faith and the wonders of other religions. And Khoja makes wonders by various magical ways. He seeks to see the light, while we, when a devil shows us the light and sends a radiance, show him back ... We are looking for a miracle from God and do not communicate with the Dvil Om. "

The Swiss researcher notes that "the resurrection from the dead, which created the modern Christian miracle artists, is absent in the repertoire of the Muslim saints." This is a very curious moment, if you remember that, according to the fathers of the Church (Rev. Makariya of the Egyptian, Rev. John Cassiana), a devil can create any miracle, besides the resurrection from the dead ...

If I have a gift of prophecy, and I know all the secrets, and I have any knowledge and all faith, so I can rearrange the mountains, but I have no love, - then I am nothing (Wed:). These words reap the eyes of our mind to the very essence of Christianity and our relationship with God, - the fact that the main criterion for the differences of the miracles is true from false.

D. la God-fearing there is a place of salvation - gardens and vineyards, and full-rigid peers, and the Cup is full. They will not hear there either a chatter, nor accusations of lies ... in the gardens of grace - the crowd of the first and a little latter, on the legs embroidered, leaning against them against each other. Their boys bypassing their boys eternally with bowls, vessels and cups from a fluid source - they do not suffer from headache and weakened ... Among the lotus, deprived of spikes, and forces, and there are points, and talking, and the dwells, and the positive NEITEMEMAME AND NE ZAPTENSE, AND CONTRIBUT THE PAZOVLYS, Mys We have been at the same time, and telly tvopen's and committed themselves, people who are loving, cubs ... (Quran 78.31-35; 56.12-19; \u200b\u200b28-37).

And I, John, saw the holy city of Jerusalem, a new, coming from God from the sky, cooked as a bride for her husband. It has a big and high wall, has a twelve gate and twelve angels on them ... City Street is pure gold as transparent glass. His gate will not be blocked, and there will be no night there. Among his street and on the other side of the river, the tree of life, twelve times the fruit, which gives his fruit for every month; And tree leaves - for the healing of peoples. And nothing will be damned; But the throne of God and the Lamb will be in him, and his slaves will serve him. And it seems his face, and his name will be on their cheakhi. And the night will not be there, and they will not have the need for a lamp, nor in the light of Sunny, for the Lord God illuminates them; And they will reign in the eyelids (apoc. 21: 2; 12; 21; 25; 22: 2-5).

Even with a fluent glance, the cardinal difference of these two images is immediately striking - in contrast to the Kranic Eternal Idylli - the apocalyptic image of the hail. Moreover, this image is independent of not only the apocalypse, but also the new Testament - in the house of the father of my monastery a lot (John 14: 2), says the Lord, and the Apostle Paul, "a person who admired to paradise" (2 Cor. 12: 2 ).

The main reason for the difference in two these images is that for Muslim Paradise - return to the state of Adam before the sin, from here and the image of the Gardens of Eden: "The primordial paradise is identical to the future paradise"; whereas for a Christian, the achievement of Paradise is not a return in Eden, the award rose to human nature into a incomparably higher step of closeness to God than was at the agencies - "Odemonary Father": The first person Adam became a soul in a survival; And the last adam is the spirit of the life-giving. The first person is from the earth, passing; The second person is the Lord from the sky. What are the pass, such and robbed; And what are heavenly, those and heaven; And how we wore the image of the robust, we will wear the image of heavenly (1 Cor. 15: 45; 47-49), because a Christian does not strive to return to Adam's condition, but it makes it connected with Christ, the person transformed in Christ enters the transfigured paradise. And the only "subject" of paradise paradise, Eden, who switched to paradise new, Heavenly Jerusalem, - Tree of life (life. 2: 9; apoc. 22: 2), only emphasizes the superiority of the new paradise: Adam was expelled so that there is no fruit of his , the residents of Heavenly Jerusalem are quite accessible, however, not to enjoy or quench the hunger, but for healing. According to the Christian tradition "The tree of life is the love of God, from which Adam drank" (PRP. Isaac Sirin).

Not counting parallels with Eden, muslim image of paradisein general, alien eschatology as the Old and New Testament, and rather in this paragraph has its source not Christianity, but Zoroastrianism, Similarly describing the fate of the righteous: "They have their lodge lodges, souls, full of pillows ... They are sitting by the girls, decorated with bracelets, cigasesan camp, beautiful, long-lying, and so beautiful to the body that is sweet to watch (Avesta. Ard Yaste II.9; 11) ". By such a connection, the Byzantine tracers, in particular, the author of Emperor Lion Isauro Califa Omar II (720), wrote the following: "We know that the Koran was Omar, Abu Talib and Solman Perse, even if the rumor passed around You, that he was sent from heaven by God. " Solman Persu - Zoroastrian, who turned in Islam in Mohammed.

To go to further, it is necessary to figure out what the image of the city means: what value it has for the Bible and why it is taken for the image of the kingdom of heaven.

The first city was built by Caine (Gen. 4:17). This is an invention of a person, and the person of the fallen. This fact is pushing to a negative assessment of the invention: "urban planning, cattle breeding, musical art ... - All this brought the descendants of Cain as a kind of surrogate of lost paradise bliss. But whether only bliss? Rather, it is still an attempt to somehow compensate Lost unity with the Creator, formerly in paradise.

Returning to the idea of \u200b\u200bthe paradise, it can be said that if the garden is essentially the whole creation of God, the image of the city as the creation of the human marks the participation of mankind in the kingdom of God. The use of the image of the city in the description of the kingdom of heaven means that humanity is involved in salvation: "This city having the cornerstone of Christ is compiled from the saints" (St. Andrei Kesarisky). In Islam, such complicity is unthinkable, so it is quite natural to use a floral image - so much that the word "al-Gianna" (Garden) is usually used in the Qoran in general.

Other less noticeable but not less the fundamental difference lies in the idea that there is a paradise state in relation to man. Actually muslim paradise resembles a boarding room where hearing soldiers rest - Everything that their paradise existence is filled is the pleasure of all sorts of pleasure, bodily and aesthetic. In one of the Hadiths, built to the "Prophet" itself, he paints the paradise day of the believer: "In the middle of the gardens of eternity Palaces of pearls. In such a palace, seventy premises from the Red Yahont, in every room seventy rooms made of green emeralds, in each bed bed, on each bed, seventy beds of all colors are settled on every bed, on every bed a wife from large-eyed blacks. Each room covers the table, on each table seventy food types. In each room seventy servants and maids. And every morning the believer gives such a force that he can cope with all this. "

Of course, Mohammed did not understand this description literallyso really everyone paradise must serve 343,000 Guri daily and eat 24,000,000 types of food. This is the way that the paradise is a pleasure (including bodily!), Exceeding any mind.

The Bible is completely different. There is no eternal rest, conjugate with the receipt of certain pleasures and speech. The Lord will set Adam in the Garden of Edemsky to cultivate him and keep him (life. 2:15), and the inhabitants of Heavenly Jerusalem says that they will serve him (apoc. 22: 3). The stay in the Bible paradise in the Bible is invariably connected with some kind of human activity, and is depicted not as the static of the blissful idleness, but as the constant dynamics of ascent from glory to glory.

We can say that the archive view of the paradise is strongly rejected by the New Testament: In the resurrection, they marry neither marry, but they are as angels of God in heaven (Luke. 22:30); The kingdom of God is not food and not being, but righteousness and peace and joy in the Holy Spirit (RIML 14:27).

Incorrect or, in any case, the same interpretation is also considered, according to which this description of Paradise is considered only as an incentive to piety: "Faith and righteousness are stimulated in the Quran of bright descriptions of the future awards depicted in the form of sensual pleasures, which gives all Islamic doctrine The features of utilitarianism. "

No, in creating this particular description there is a completely definite inner logic - all these embarrassing Christian images are justifying the resurrection of the flesh from the point of view of Islam. The man of Christian culture relentibly remembers that in everyday life he deals with a spoiled fall in human nature, very far away from the ideal state, while for Musulmanina There is nothing like this: for him his nature is ideentich for the nature of the pristine adam, as a result, those phenomena that are considered in Christianity as having a seal of the fall, in Islam are perceived as natural attributes created by God human nature, so the transfer of them to the paradise state seems quite natural.

This difference also stems from a different understanding of the prescription of a person (including his flesh) in Christianity and Islam - in the Quran on behalf of God says: I created ... people just so that they worship me(Koran 51:56); whereas according to the Bible, God creates people so that they love him: Laman the Lord God of yours with all our hearts and all your soul is yours and all the fortress is yours and all the understanding of yours (LK 10:27; second 6: 5), and so that he loved them: for God loved the world so that he gave the Son of his only beast, so that any believer did not die in him, but had an eternal life (John 3:16).

With further consideration, the attention is drawn to the fact that in the first view, which in such aocentric religion as Islam, has such an anthropocentric idea of \u200b\u200bthe paradise. God in such a paradise, as it were, be delivered for brackets, enjoying each other and their pleasures; If God appears, then only then to greet the rest (Quran 36:58) and ask if they do not want anything else. Their relationship is well expressed in a phrase repeatedly passing through the entire Quran: Allah is pleased with them, and they are satisfied with Allah. This is a great profit! (Quran. 5.19; 59.22; 98.8).

Christian Paradisedespite the fact that, as we talked above, it implies the formative participation of humanity, strictly and underlined theocentric: I have a desire to resolve and be with Christ (FLP 1:23); We wish it better to get out of the body and put out the Lord (2 Cor. 5: 8); The whole meaning of the future blessed life for a Christian is to be in being with the beloved and loving God, contemplation of him: and the face of him (apoc. 22: 4) and the communion of his nature: the great and precious promises are given to us, so that they were pretended by partakers of the Divine Nature ( 2 Pet. 1: 4).

This difference follows from the distinction between the person and God from the point of view of Islam and from the point of view of Christianity. Islam generally highly puts a person: "Man is the best and perfect creation. The man is appointed governor of God on Earth. Man is a prophet and friend of God. Man is the essence of the universe. "N oh despite this, the distance between the person and God in Islam is incommensurably more, and the quality of relationship is fundamentally different than in Christianity: and said Sitting on the throne: ... The winning inherit everything, and I will be God, and he will be my son(Apoc. 21: 5; 7). God for a Christian is the Father by grace, while Muslims say: "About Allah! You are my lord, and I am your slave." "Islam claims the radical inaccessibility of God for a person ... (and therefore) the attitude of a person to God thinks mainly in the category" Slave of God ". Of course, Muslim can say that" metaphorically we are all the children of God ", but for a Christian it is not a metaphor. : We really acquired adoption from God through the connection with the only soccer son, who became a man: therefore you are no longer a slave, but son; And if the Son, then the heir to God through Jesus Christ (Gal. 4: 7).

The following difference affects the question of the spatial-temporal ratio of paradise. If the righteous is reached in Islam, the righteies reach the paradise strictly after the resurrection and court(although it exists now), t oh in christianity the proximity of the person to paradise is rather not chronologically, but personally: the kingdom of God inwards (Luke 17:21); Now you will be with me in paradise (Lux. 23:43). Personal entry into paradise in the earthly life for a Christian necessarily: "Who will not try to achieve the kingdom of heaven and take it into it while it is in this life, that while the soul will come out of his body, will be out of this kingdom"; " The kingdom of heaven, located inside the believer, there is a father, son and spirit(PrP. Simeon New Theologian) ". In this way " Paradise is not so much space as the state of the soul ", And not only the soul, but also the body.

For you have been discovered by paradise, the tree of life is located, the future is designed, ready abundance, the city was built, the peace was built, perfect goodness and perfect wisdom.

The root of evil is sealed from you, Weave and notes are hidden from you, and the plant runs to hell in oblivion. Diseases passed, and in the end it seemed to the treasure of immortality. Do not try more to experience a lot of perishable.

For they, having received freedom, the contempt of the Most High, the law neglected him and left his ways, and he also defeated him, and they spoke in their heart: "There is no God," although they knew that they were mortal.

As you are waiting for what has been said before, and their - thirst and torment, which are cooked. God did not want to destroy the man, but the created immaculate the name of the one who created them, and were ungrateful to the one who pretended to them. Ezra.

And I saw a new sky and a new landFor the old sky and the former land passed, and the sea is no longer. And I, John, saw the holy city of Jerusalem, the new, coming from the sound of the sky, cooked as a bride, decorated for her husband's husband. And I heard a loud voice from the sky, talking: CE, the tabernacles of God, and he will dwell with them; They will be His people, and the Gods himself will be the God of them. And God will delay all the tears with the eyes of them, and death will not be; Neither crying nor a scream, no illness will no longer be, for the oldest passed.

The foundations of the city walls are decorated with all sorts of precious stones: the base is the first SSPIS, the second sapphire, the third Halkidon, the Quartassmaragd, the fifth Sardoniks, the sixth carnelian, the seventh chrysolite, the eighth Virill, the ninth topaz, the tenth chrysopras, the eleventh hyacinth, twelfth. And twelve gates, twelve pearls: every gate was the isogic pearl. Street city - clean gold, like a transparent glass. I didn't see it in him, for the Lord God Almighty His Temple, and the Lamb. And the city does not need any needs in the sun, nor in the moon for the lighting of your own, because the glory of God lit it , and the lamp of His - the Lamb. The peoples will walk in the light of him, and the kings of the earth will bring to him the glory and his honor. The world will not be blocked by day; And night there will be no.
Who will not enter the paradise: and nothing is unclean and nobody will be entered into it and lies, but only those written by the Life in the Book of Life. Banner of Revelation.

Then the wolf will live with a lamb, And Bars will lie in the semist; And the calf, and the young lion, and the will will be together, and the small child will drive them. And the cow will graze with a bear, and the youngsters will lie together, and the lion, like ox, will eat a straw. And the baby will play on aspid And the child will pull his hand on the nest of the snakes. He will make evil and harm on the whole Holy Mountain of mine, for the Earth will be filled with the leading of the Lord, how the water fills the sea. Book Isaiah.

Jesus told them in response: Chad centuries are married and get married; and those who make it to achieve the century and the resurrection from the dead are not marrying, no marry, and they can no longer die, for they are equal to the angels and the essence of the Sons of God, being the sons of the Resurrection. And that the dead will be resurrected, and Moses showed when I called the Lord God Abraham and God Isaac and God James. God is not the God of the dead, but alive, for he is all alive. Luke.

Description of paradise to the fall (on Earth). And created the Lord God of a man from the dust of the earthly, and blown in his face his breath of life, and a man was a soul to the anima. And the Lord has noted the Lord paradise in etern in the East, and placed a person there, who created. And the Lord grew out of the earth, Pleasant and good for food, and a tree of life in the midst of Paradise, Idervo's knowledge of good Slaza. Of Eden went out by the River for the irrigation of Paradise; The card was divided by the start of the river. The fact of one FISON: she is strengthened all the land, the one where gold; and the gold of that land is good; There, BDlah and Kamen, Oikikov. The second river Gihon: She is strengthened by the whole Earth Kush. I have a third river Hiddekel: it proceeds before Assyrie. The fourth river Euphrates. And the Summage of God's God, and settled him in the Garden of Eden to cultivate him and keep him. Being.

Think about these words.

I answered and said: I know, the Lord is that the Most High is called mercy, because it raises those who have not yet come to the world, and are pretty those who run life in his law. He long-suffering, for it has long-suffering to the sinless, as to his creation. He is a generous, for is ready to give for need, and a multi-cell, for it multiplies its mercy to the living and living and to those who will live. For if he did not multiply his virtue, he could not continue to live with those who live in it.

He serves her gifts; For if he did not accept the goodness of his own, and they would make harmlessness from their lawlessness, he could not stay alive with a ten-thousandth of people. He is sudden, and if she had not been forgiven those who were created by the word of him, and did not destroy many crimes, then they would regret my ways of my ways, and rejected them with contempt will be in torment. Those who did not know me to receive in the life of good deeds, and struggled to my law, did not understand him, but despised, when they still had freedom and when they still had a place for repentance, they learn me on death in torment. Ezra.