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!"

The world itself cannot jump over the border of time and Eternity. But God comes out to meet him: God became man so that man would become a god, that is, not remain in bestiality. But to become a god means to gain something, and to lose something. "The image of this world is passing away" (1 Corinthians 7:31). Namely, the image, that is, the mode of being of this world, is gone, but not the world itself. The modes of created being: time and space (space as the incompatibility of the one and the many; time as the inevitability of loss and destruction) are disappearing.

Time can leave the world because it does not need it. If the world had arisen through willless emanations from the Divine Essence, if the world had not arisen by the free will of the Creator, but had been a certain necessary stage of degradation of spiritual energy separating from its Primary Source (this is how the emergence of the world is thought of in Gnosticism, Neoplatonism, and Hinduism), then the world could not exist without time. Time would then arise as a necessary and inevitable consequence of the distance from the Eternal Primeval Being. And a return to the Source would mean not only the elimination of time, but also the world with it. There is a world different from the Divinity, and there is also time. If there is no time, there is no peace. The world, akin to time, could not but disappear, dissolve where there is no time, in Divine Eternity.

But the God of the Bible freely endowed the world with temporality. Time did not precede the creation of the world. The world is not dissolved in time. And therefore it may be that "time will be no more" (Rev. 10:6), but the world will be.

The God of the Bible creates the world consciously and freely. Unlike Brahma, He does not sleep. He sees his creation and blesses it (cf. Gen. 1:31). Since the world does not flow out of the Divinity weak-willedly, uncontrollably, and constantly, there is no idea in Christianity of the constant renewal of the world, the idea of eternal return, of cyclical history. The world should not be next to God. God can exist without the creation of the world. God is not doomed to constantly generate worlds, to pour them out of His depths.

Since God does not create the world weak-willedly, but consciously, He knows what purpose He sets for the world. God knows the meaning of history.

But meaning is something that is beyond the event. Meaning is always "outside". If history has meaning, then history must have its limit: otherwise it will not have that "outside," that Goal that would justify the entire flow of history.

If history serves nothing, then there is no Value that would make it valuable. An attempt to create a theory of historical progress without Christianity is an attempt to transfer to Europe the pagan idea of a senselessly revolving "wheel of samsara", but only without the idea of the plurality of life: each of us has one, only life, and it should simply lie down as "dung" in the happiness of future generations. Thinking that we should live for the good of future generations is a reflection that can only be used in a barnyard. There, too, the meaning of the existence of an individual is provided by the fact that the milk flow of the herd becomes higher over time. In this case, the philosophy of history turns into the philosophy of animal husbandry.