God as Eternity.

Lord, remember me when you come to your kingdom. Luke 23:4 2
To all souls who love God, to all the faithful Christians should make the first month of the year. The month of April is the time of the resurrection. Homilies of St. Makari, and when Father Zacharias was dying, Father Moses asked him: “What do you see?” And Father Zacharias answered him, “There is no better to say nothing, Father?” “Yes, my child,” said Father. “It is better to say nothing.” From the Stories of the Desert, Father’s Speech is an instrument of this world. Silence is the secret of the world to come. St. Isaac the Syrian

“…I look for the resurrection of the dead and the life of the age to come…” Thus, oriented towards the future, it ends the profession of faith in faith, which means expectation. Or perhaps, somehow, the last thing to influence our actions in this earth’s earthly life, we cannot speak in detail about the realities of the coming age. “Beloved,” writes St. John, “we are now the children of God, but what we shall be had not yet come to light.” (1 John 3:2). It is through our faith in Christ that we have entered from the present into a living, personal relationship with God, and we know, it is not merely a supposition but an experience that this relationship contains within it the germs of eternity. But what is the form between life in linear time (chronos) and eternal”now”? Not in the conditions of the fall but in the universe, where God is “all in all.” I have only a partial knowledge of this vague idea. Why should we talk about using caution and respecting the need for silence?
But there are at least three things that we can say with absolute clarity: that Christ will come again in all glory, that at his coming we will rise from the dead and be judged, and that “his kingdom will be from the end.” ( Luke 1:33). Scripture and Tradition first speak to us repeatedly of the second coming. However, this is not emphasized because it suggests that, thanks to the constant evolution of the “civil
civilization, humanity will gradually come to the proclamation of the kingdom of God on earth. The Christian conception of world history is
…the complete opposite of this type of evolutionary optimism. What we have to expect are natural disasters, increasing destructive human conflicts, confusion, and waste – and misery among those who call themselves Christians (read, in particular, Matthew 24:3-27). This time of trouble culminates in the appearance of  “man and iniquity” (2 Thess 2:3-4), or “son of perdition,” Antichrist, who, according to the traditional interpretation of the Orthodox Church, is not Satan himself, but a human being, a real man, in whom all the forces of evil will be concentrated and who will, in turn, control the whole world. Short Anti Christ’s reign will be decisively interrupted by the second coming of the Lord, who will not be hidden, as at the birth in Bethlehem, but will be seen sitting at the right hand of the Almighty and coming with the clouds of heaven” (Matthew 26:64). This will be
history is brought to an abrupt and dramatic end at the by the intervention of God. The exact time of this second coming remains to us: “You do not know the time or the period which the Father will take after..has kept in his power.” (Acts 1:7). The Lord will come “as a thief (1 Thess 5:2). It is appropriate to speculate about the exact date; we should always be full of expectation. “When you say to you all: Watch out!” (Mr 13:37) Let the horse come. I must already feel in our hearts and minds. According to the Great Canon of St. Andrew of Crete, which we use in every Lent:
My soul, O my soul, awake! Why are you asleep? The end is near, and the tribulation will soon come. Watch, for then Christ your God can spare you. For He is everywhere and fills everything. As Christians, we also believe in the immortality of the soul but in the resurrection of the body. According to God’s command, we are in creation; the human body and soul are interdependent and cannot exist in isolation. By bodily death, but this separation is not final and permanent. At Christ’s second coming, we will be torn from our death with soul and body, and so, reunited with body and soul, we will stand before our Lord on the Day of the Last Judgment.
The judgment, as St. John’s Gospel emphasizes, will accompany ..our earthly existence. Whenever we are conscious of not, we choose the good; we enter it before eternal life; whenever we choose evil, we experience the preciousness of hell. I can better understand the Last Judgment as  “the moment of truth” when everything is brought to light when all our deeds are revealed to us in full consequences, when we experience with absolute clarity what we are and the most profound meaning and purpose of our lives. And so, going through this final purification, I will enter – with soul and body reunited – into heaven or hell, into eternal life or eternal death. Christ is the Judge; nevertheless, in a certain sense, it is we who are judged. If there is ever in hell, it is not because God has cast him there but because he chose it. He who has wandered into hell, from…he torments himself, he enslaves himself; it has been clearly stated that the gates of hell are “locked from within”. How can the God of love accept that some of those whom he created will remain in hell for eternity? This is a mystery that, from the perspective of this present life, we are unable to understand. The best we can do is to balance two contradictory but not mutually contradictory truths. First, it is said that God has given man freedom of will, so man and God can reject it. At the same time, I must also point out that compassion is typical of lasciviousness. And so, if someone is eternally in hell, he is there with him in some way; God is with him. This is written in Psalm 139, 8: “If I go up to heaven, you are there, and if I make my bed. It is a false idea that sinners in hell are cut off from God’s love, are everywhere, and reject no one. We, for our part, are free to reject God’s love, But we condemn ourselves to pain. The more committed is, the more persistent our rejection, the more painful our suffering. “In Resurrection,” stated in the Homilies of St. Macarius, “all the body members will be exalted: not a hair will be lost.” (cf. L 21, 18) At the same time, the resurrected body is spoken of as a “spiritual body” (1 Cor 15:35-46). This does not mean does not mean that at the resurrection, our bodies will be dematerialized. However, we should not forget that matter if it is in this fallen world, in all its immobility
and opaque, it is not in all respects identical to the original. Free from the weight of corruption, the resurrection of the same quality as the human body of Christ in the resurrection. Moment of the “Transfiguration” and after the Resurrection. However transfigured,
our resurrection body will be identical to that body that I have now: there will be continuity between them. In the words of St. Cyril of Jerusalem: “It is the same body that is resurrected, but no longer in a state of corruption as now, for it must put on in corruption (1 Cor 15:53), and then we will no longer need to be transformed… the grass which we now eat to preserve our life, nor the stairs we climb, because we will be spiritually we shall be transformed and become something beautiful that we are not. And St. Irenaeus affirms, “None of the structures nor the floor It is only the outward form of this Of the world (1 Cor 7:31) that passes away – so to speak, that which is the result of the fall. And when this external form passes away, it will be
a man restored and blossoming into a pure, imperishable after the time of living so that he becomes immortal. There will be a new heaven and a new earth (Rev. 21:1), and in this new heaven and the new man will be forever young, forever immortal, ever talking with God.” “In the new heaven and new earth,” man is not saved from his body, but in it, not apart from the material world, but together with it. Because man is a microcosm and a medium for creation, it includes his salvation and reconciliation and transformation of all living and non-living things – liberation “from the bonds of transience” and the ascent “to the glorious freedom of the children of God” (Rom 8:21). In the “new earth” of the coming age, there is a place not only for man but through man and in man for the creatures; they, too, will share in the immortality, and so do the rocks, trees, and plants, fire and water.