canonism ETERNITY IN GLORY AND ETERNITY IN DESPAIR; An Acolyte's Thesis

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ETERNITY IN GLORY AND ETERNITY IN DESPAIR

On Death and Rebirth

 

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Written by Acolyte Witmar Barclay

 

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I. PROLOGUE

The thesis examines the relationship between the concepts of eternal life and death in the philosophy of numerous holy fathers throughout the history of the Holy Mother Church. We can distinguish between two forms of death: corporeal and eternal. The first, corporeal or physical death, is inherited through Ibless' fall. In contrast, eternal death is spiritual, arising from the separation of the human personality from the personality of God, the Creator."

 

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II. FINAL, YET ETERNAL

The concept of eternal life is one of the fundamental guiding ideas that continue to inspire studies and theses in modern times, as it did in the past when similar topics were explored. However, it finds its antithesis in the concept of eternal death.

As mentioned, we can distinguish two forms of death. The first is corporeal, inherited through Ibless' fall, while the second is eternal, resulting from the separation of the personality from God. This spiritual death is considered more fundamental and "true." The issue arises in the interpretation of the terms life and death, which, in theological literature, acquire a distinct meaning. In the terminology of the holy fathers, the term life refers to spiritual life in God, while death signifies "spiritual deadness in God," or separation from Him.

This raises several questions: Is the immortality of the soul conditional or unconditional? Specifically, does the term eternal death imply the complete cessation of the soul's existence and its disappearance into non-being, or does it signify eternal condemnation to "voidal torments"?

According to the words of the Venerated Cardinal Anton Barclay, we should fear the second death, as it represents the death of the soul, which he describes as "naturally immortal." His Excellency, in one of his many writings, emphasized the view shared by all the holy fathers: separation from God constitutes death to the soul, just as the separation of the soul from the body constitutes death to the body. Cardinal Jorenus similarly asserted that Ibless' soul became numb when he transgressed and separated himself from God.

Another significant perspective comes from Saint High Pontiff Tylos II, who observed that eternal death occurs after the coming of Horen, when the righteous are resurrected, and the bodies of the "lawless and sinners" are subjected to the "second death." What is clear from this interpretation is that it applies not only to those who are already physically dead but also to those who will still be physically alive at that moment.

"...if you live according to the flesh, you will die; 

but if you mortify the body through the spirit, you will live"

- St. High Pontiff Tylos II

Life signifies enjoyment in the eternal kingdom, while death represents eternal torment in immortality. This implies that violating the Commandments of the Scrolls leads to a double death: both spiritual and bodily, regardless of whether it refers to physical death or eternal death.

 

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III. GOD AS THE LINK

The holy fathers, particularly from the northern parishes, though differing in certain views yet drawing from the same sources, believe that the soul is mortal because it does not possess life inherently but receives it from the uncreated energies of God, the Creator. The soul's decay manifests through visible signs, serving as evidence of its mortality. According to these holy fathers, the death of the soul is a spiritual and mystical consequence of sin and impenitence. A dead soul is distant from God, severed from His life-giving energies.

They affirm that the soul is mortal by its nature but made immortal through the love and will of God. However, this immortality requires the cooperation of human love and will with the divine. This view, though slightly more radical, is fundamentally supported by the testimony of scriptures and the theses of other holy fathers with similar perspectives throughout the history of the Holy Mother Church.

What unites all the perspectives discussed in this thesis is the emphasis on God as the central link - a common ground where all understandings converge. Eternal life is possible only in synergy with the giver of eternal life, the Creator. God is immortal because His identity and unity are affirmed as the Father, and His followers as children of the Father, forming a community of persons bound by a relationship of love. God is life, and from Him comes the life of humanity, as well as the life of the human soul. From its very inception, the human soul is imbued with a sense of immortality.

This raises an important question: Is it possible for God to have created something that can cease to exist, something that does not carry within it the seed of immortality? God bestowed that seed upon humanity, but only in communion with Him. If man had been granted immortality, as was the case before the Fall, then the sacrifice of Horen would have been unnecessary.

 

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IV. CONCLUSION

To conclude, the interplay between eternal life and eternal death, as explored through the teachings of the holy fathers, reveals the profound connection between humanity and the Creator. The essence of life lies not in mere existence but in communion with God, the source of all being. Without this relationship, the soul faces a dual peril: spiritual death and eternal separation from divine love.

The notion of immortality is closely tied to God’s will and man’s cooperation with it. While the soul is naturally mortal, it is through God’s uncreated energies and the sacrificial act of Horen that humanity is offered the potential for eternal life. This synergy underscores the central role of love and free will in the spiritual journey.