Good cannot forcibly invade the consciousness of people. But evil has no limits to hypnocracy[10]. Christians do not set the task of breeding a new race of people through the use of genetic engineering. Neo-paganism, on the contrary, is quite ready to carry out genetic selection work with humanity.

In addition, it is obvious that the "running of the cross" is too deep in a person, the desire to live without work, including the work of fulfilling the commandments. With varying degrees of persistence and loudness, we all mumble in Christ's face the words that Dostoevsky's "Grand Inquisitor" said to Him: "Go away, You are hindering us!" According to the everyday desires of our hearts, "Behold, our house is left empty." (cf. Matt. 23:38).

People will create a way of life, a society in which it will be impossible to find Christ[11]. And this will be the end of the story.

We do not know the timing. It is quite possible that the current neo-pagan boom will fade away in the same way as the ancient Gnostics and Arians, the Bogomils and the Khlysts... It is quite possible that the prophets of the "Age of Aquarius" will turn out to be just another false prophet. The point is not this, but the fact that the further we go, the more the "aspirations of progressive humanity" merge with what the Apocalypse thunders against.

I do not make political forecasts. Simple, that's what the Bible says. And so says Goethe: "I foresee the time when people will cease to please God"[12]... And then the end will come.

One of the main intuitions of the Bible is the perception of history as a sacred space where God and man meet and conduct a dialogue. If history cannot fulfill its purpose, it ends. "Thus time flies and drives everyone with it to the last day of the appearance of our Lord Jesus Christ"[13].

Once upon a time, I was haunted by the question: why does history end? Why, with all our sins, does the Creator not give a chance to another, unstained, generation? Then I saw that history is needed as long as a person has freedom. When the freedom of the last choice is taken away, the doors of history collapse. Movement is impossible.

For example, a plain river itself can wash a dam at a bend: first, a few logs will sink in this bend, silt and sand will be nailed to them... A shoal will appear, then a scythe. And then the appearance of a dam is possible. And it will be necessary to flush another channel.

So is the river of history. Generation after generation leaves more and more dirt in its bed. And the sky is getting farther and farther away. It is becoming more and more difficult to hear the question: "Lord, what should I do to inherit Eternal Life?" (cf. Mark 10:17). And it is even more difficult to fulfill the answer heard... The end of the story: nothing comes true... Not enforced. And nothing enters Eternity.

Here is one of the strangest thoughts of Christianity: our sins can extinguish the stars. Our vulgarity will turn the path of the Milky Way. The apocalypse is radical anthropocentrism. The world will not end because of the exhaustion of physical energy in it. Man will end the world, not entropy.

Don't agree? But pay attention: it turns out that the Church does not humiliate a person, but incredibly exalts him. For physical eschatology, the history of man is only a page in the history of the Cosmos: the Cosmos was and will be without man. For theology, the history of the Cosmos is only an episode in the history of man: man will be when the universe is no more. Man will survive the Cosmos. Agreeing or disagreeing with this statement means raising the question of whether moral laws or physical laws underlie the universe. Christianity is convinced that ethics has a cosmic significance. Only if we consider that the significance of mankind in the Universe is identical to the significance of the mass of the substances that mankind consumes, only then does it seem insane to link the fate of metagalaxies with the behavior of intelligent mold, a thin film covering the third planet of the stellar system, flying along the very outskirts of the Milky Way.

But there is another view. According to him, "we cannot help but be amazed that modern humanity as a whole still lives so well and too well in comparison with the misfortunes that may arise from this crisis" [14].

The Christian conviction that the world will have an end is a consequence of hierarchical consciousness. The world is not God. But this formula is not static. This is not just a statement. If the world is not God, then it is alien to Eternity, and therefore it is historical. It did not exist, and it may not exist again. This is how any religious philosophy thinks, which has reached the idea of God as the Absolute and has already tried to look at our world from there, from the heights of the highest and only true Being it has recognized. In the radiance of the Divinity, the significance of the world fades... But in Christianity something else is revealed. Do you want to see the world through the eyes of God? Well, "God so loved the world, that He gave His only begotten Son" (John 3:16). This means that the world is real in the eyes of God. The world is dear to God to such an extent that He Himself sacrifices Himself to save the world from disintegration. And yet the world is so far from God that a Sacrifice is needed to fill the gulf between God and the world. Pagan religions tell about what sacrifices a person should make to the gods[15]. The Gospel tells about what kind of Sacrifice God brought to people.

The world is dear to God. But God is eternal, and the world is not. That is why in Christianity the formula "the world is not God" is not static. This distinction must be surpassed. The world must be deified. The world should not remain only the world, only a creature. From the fact that the world is not God, it follows that the world must move, it is called to move, to change its ontological status. Therefore, the hierarchy of being in Christianity is dynamic: "The world is not God, but must become God!"