cation, which he has given us on earth, and whether we are worthy, or not, to be freed from punishments for sins and to receive happiness; he appears thereupon as a just Retributer, who determines the due part for each man according to his deserts.” (p. 521.)
The means against it are the sacraments. Then follows the usual exposition. In the retribution all three persons of the Trinity take part.
248. The circumstance which prepares the private judgment. Man’s death. Death is spoken of as something new and unknown to anybody. The cause of death is the fall of the first man, and from the first man we took that habit. All that is proved.
249. The actuality of the private judgment. It is proved that after death there takes place a private judgment of man in distinction from the general judgment. The judgment, that is, a certain process of investigation and the retribution which follows from it, is ascribed to omniscient and all-good God.
250. Representation of the private judgment: teaching about the torments. “Holy Scripture does not tell us how a private judgment takes place. But an objective representation of this judgment, based mainly on Holy Tradition and in agreement with Holy Scripture, we find in the teaching about the torments (τελωνία), which has existed since antiquity in the Orthodox Church.” (p. 528.)
The torments are described and confirmed by Holy Scripture on ten pages. We are told that “at the parting of our soul from our body there will arise before us, on the one hand, a host of the heavenly powers, and on the other, the powers of darkness, the evil keepers of the world, the aerial chiefs of torments, the inquisitors and arraigners of our deeds. Upon seeing them, the soul will be excited, and will be convulsed and tremble, and in confusion and terror will seek for defence among the angels of God; but
