Life After Death According To The Orthodox Tradition

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Some members of the Eastern Orthodox Church believe in Thelonia (also called “thelonia” from the Greek: τελωνεία / telonia, rite), which states: “After the death of a person, the soul leaves the body and goes to God. angels Drag the sin and, if possible, the soul to hell.”

Life After Death According To The Orthodox Tradition

Life After Death According To The Orthodox Tradition

A number of Orthodox saints, modern elders and theologians rejected him, but some theologians and bishops condemned him as heretical and Gnostic.

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The most detailed account of toll booths in the air is found in Ryan Young’s biography found in the March 26 Lives of the Saints. In this sequence, Feodora, Basil’s spiritual student, appeared as another student to the pious and holy Saint Gregory. According to the story, Grigory prayed to God and asked him to let Theodora know why he rejoiced after his death. God answered her prayer (according to this story) by sending Theodora herself to Gregory. and gave him a detailed account of his tour of the cash register.

According to Theodora, every Christian has a demon that tempts him. These demons keep a record of every thought or action that manages to tempt a person, although repeated sins are erased from the demon’s record. On the third day after the soul leaves the body, according to this chronicle, it is carried by angels to heaven. On the way, alcoholic beverages must pass through twenty payment points at the airport. Demons dedicated to certain sins lived in each customs house. In each tax house, the demons ask the spirits to “pay” for their sins by counting good deeds. If the soul cannot adapt to sin, the demons will take it to hell.

Although this number is not dogmatic, different sources have different lists of numbers. In the first toll booth at the airport, the Spirit asks about the sins of the tongue. The rest, in order, paid houses:

Stories can be found in church hymnologies, as well as in the lives and writings of some saints.

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Prayers concerning aerial accusers can be found in liturgical texts and official Orthodox books, such as the Slavic Velika Evologiya (Great Necessary Book): “Will you drive away from me the commander of the angry publicans and the ruler of the earth? … Holy Mother of God” (song 8, troparion 3).

Other hymns say that souls “must pass through the rulers of darkness in the air.”

In the Greek and Slavic hymns, in the canon for the departure of the soul of St. Andrew, in song 7, there are the following words: “All holy angels of God Almighty, have mercy on me and deliver me from all evil. affordable housing”. The book of prayers for the departure of the soul from the Book of Great Needs contains the following about the struggle of the soul to pass through the proper homes: “Consider me worthy to pass through the sacrifice of the Prince without hindrance. Air, tyrannical, standing guard over terrible ways, and falsely accusing these when I left the earth” (Ode 4, p. 77). “Would you consider me worthy to escape from the hordes of wild beasts and rise above the depths and regions of the air?” (Ode 8, p. 81).

Life After Death According To The Orthodox Tradition

The doctrine of the paid house can be found in the Life of St. Anthony, written by Athanasius of Alexandria.

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Taught about affordable housing. For example, St. Theodore the Great Hermit [fr] “a terrible story about the future, instructs us to think about how the strict defenders of the weak at home will one by one carry out the actions, words and thoughts that they teach. We accepted and did it ourselves.

Similarly, Saint Ivan the Carpathian wrote: “When the soul leaves the body, Ami begins to attack it, severely insult it and accuse it of its sins and condemn it harshly and terribly. and trusts him, although he has often been wounded by guilt before, but is not afraid of Amy’s attacks and threats.’

“The tradition of toll collection was firmly established in the East long before Late Antiquity d, although it received Byzantine details in the fifth life of Basil the Younger (died 944).” From 1454 to 1464, the Patriarch of Constantinople, Gnadius Scholarius, stated that the “toll” ordeal was effectively the equivalent of Byzantine purgatory, which reduced fireworks.

Seraphim Rosi suggests that this doctrine has been taught in one form or another in satires and other spiritual texts since early church history.

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The saint considers Ryan’s life a forgery, and also writes that home teaching “is not the only way to think about the afterlife in the Orthodox tradition.” In Orthodoxy as a whole, it is not unusual for there to be different and clearly overlapping elephants in relation to each other. There is no official church dogmatics. Therefore, it is misleading and wrong to think of the theology of the right house as a “teaching of the Orthodox Church”, when in fact it is only an apocalyptic part of the Orthodox tradition.

Similarly, religious studies professor Steph J. Shoemaker writes, “The truth is that the state of the dead in the Orthodox tradition has never been clearly defined, and as with everything else related to the afterlife, there are no ‘Byzantines.’ The system revolves around the “latest things.

He also argued that the belief in weak houses was “erroneous” and that it “must be regarded as an abstract idea, though sometimes popular in times and places, and not as a fundamental element of orthodox faith”. He said: “[1] a doctrine virtually unknown in the first millennium, and as in the second, it is one view of the destiny of the soul among other alternatives.” He adds that the only references to this belief during the first millennium are found in Anthony’s Life of St. Athanasius, which is considered “widespread” and “pious stories” attributed to Cyril of Alexandria. This doctrine, attributed to a certain Macarius and Anastasius of Sinai, “fails spectacularly” and does not stand the test of Venetian law. In addition, E. does not mention the Orthodox prayer houses of the deceased, he added. Shoemaker says that when the soul leaves the body, it encounters angels and demons who fight for the soul, and that the outcome of the fight is greatly influenced by the sins of the soul. Affordable housing. This belief, he says, is contrary to that of the Houses of Righteousness, “which has been expressed by several [Eastern] Orthodox writers over the centuries,” but it is still among the many “ideas which are pleasing to the spirit of Eastern] Orthodoxy.” . After he leaves the body.”

Life After Death According To The Orthodox Tradition

In the Holy Synod of the Russian Orthodox Church Abroad, the main opponent of paid education was “Deacon Lev. The session was opened on the topic “Dispute presented by Pukhalo [ru]. The resolution states that the Holy Synod “requests an end to controversies in our journals,” that “polemics must be devoted to both sides,” and “Deacon Lev Pukhalo is forbidden to preach in churches.”

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Michael Azkul argues that Seraphim Rosy is modern theology. American Orthodox theologian and theologian Rose wrote a book on the topic “Soul after death”. Ignatius Bryanchaninov, Ioann Maksymovich, Rose and Metropolitan Hierofey Vlach, to prove that this teaching comes from the Holy Fathers and other church sources, his opponents Azkol and Archpriest Lazar (Puhalo) [ru] (retired rank of the Orthodox Church) in America, formerly from Russia . Orthodox Church Abroad Exiled) recognized his conclusions as dubious.

However, two chapters in the book “Separation of the Spirit” according to the teachings of the Orthodox Church for the first time revealed more than 100 lies, delusions and errors in the works of Puhalo and Azkul. Puhalo reportedly copied several ancient icons and falsified the writings and lives of several saints, while Azkol forged several patriotic texts. The writings of both writers are said to contain extreme heresies and errors, all of them trying to support false ideas about Eastern Orthodox teachings.

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