Death: Understanding Life Beyond the Physical

Death: Understanding Life Beyond the Physical

Death is one of the most profound realities we face, and yet it remains one of the greatest mysteries. In a world that often defines existence by physical functions—the beating of the heart, the activity of the brain, the ability to communicate—we struggle to see beyond the material. When a loved one dies, we are overwhelmed by sorrow because their presence, their voice, and their love seem lost forever. Yet, from the perspective of a sacramental worldview, death is not annihilation but a transition, a passage from one state of existence to another. To understand death, we must understand life—what it truly is, where it comes from, and what its purpose is.

The Soul: The True Source of Life

Modern thought often reduces life to biological processes, but in the Christian understanding, life is not merely a function of the body—it comes from the soul. The soul is the animating principle of human existence, given by God, making us living beings. This is why, at death, the body ceases to function: not because life has been extinguished, but because the soul has departed. Life, in its deepest sense, is not bound to flesh and blood but to the spiritual reality of the soul.

The book of Genesis reveals that God "breathed into [man’s] nostrils the breath of life, and man became a living soul" (Gen. 2:7). This divine breath signifies that our existence is not merely biological but spiritual, connected to the very being of God. The soul is what makes us truly human, and its departure from the body at death does not mark the end of life but a transition to a different mode of existence.

Death: A Passage, Not an End

The Orthodox Christian tradition teaches that death is not natural in the original sense; it is an intrusion, a result of the Fall. Humanity was created for life, communion with God, and incorruption. However, through sin, death entered the world—not merely as physical death but as separation from God, who is the source of life.

Yet, death is not the final word. Through Christ’s incarnation, death, and resurrection, He transformed death into a passage rather than a finality. He trampled down death by His own death, making it a doorway rather than a prison. As St. Paul writes, "For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. 15:22). This is the heart of the sacramental worldview: to see death not as an abyss of loss but as a transition into a fuller reality.

This is why the Church prays for the departed, commemorates them in the Divine Liturgy, and speaks of the "falling asleep" of the faithful. Death is not an end but a movement—an entrance into the reality of God’s presence in a way we cannot yet fully comprehend.

Life as Preparation for What Is to Come

If death is a passage, then this life is a preparation. The ultimate purpose of human life is not found in physical survival, wealth, or worldly achievements, but in the healing and purification of the soul. Christ came to restore us, to reunite us with God, to prepare us for the life that is to come. This is why repentance, prayer, and participation in the sacraments are essential—they are the means by which the soul is healed, strengthened, and made ready for its eternal home.

In this light, suffering and even death itself take on new meaning. They are not senseless tragedies but part of a greater process. The Fathers of the Church often speak of death as a great teacher—it forces us to confront what truly matters. It reveals the frailty of earthly things and calls us to seek what is eternal.

The Grand Story: From Creation to Resurrection

To grasp the reality of death, we must see it within the larger narrative of existence:

1. Creation – We were created by God, made in His image, and given life by His breath.
2. The Fall – Through sin, death and corruption entered the world, and we became subject to mortality.
3. Salvation – Christ took on our nature, endured death, and triumphed over it to open the way to eternal life.
4. The Resurrection – Death is not permanent; the soul continues, and at the end of time, the body itself will be raised and glorified in the resurrection.

This is the full picture: death is not the end, but part of a grander movement toward restoration. To understand death is to understand life. To prepare for death is to prepare for eternity.

Conclusion: Embracing the Reality of Death in Light of Christ

If we see death only as the end of biological function, we will inevitably despair. But if we see it through the lens of Christ’s victory, we understand that it is not a loss but a transformation. The world tells us to fear death, to avoid thinking about it, to prolong life at any cost. But the Church teaches us to prepare for death—not as an escape but as a passage into something far greater than we can imagine.

To live the sacramental life is to already participate in eternity, to recognize that this life is but a foretaste of what is to come. Death, then, is not an enemy to be feared but a doorway to the fullness of life in God. In Christ, we can say with the saints: "O death, where is thy sting? O grave, where is thy victory?" (1 Cor. 15:55).

Why Do Orthodox Christians Pray for the Departed?

 

For Orthodox believers, there is no separation between the living and the departed. 

The saints, even after their death, remain an integral part of the larger Body of Christ and actively participate in the life of the Church. With this understanding of reality, it makes sense to seek the intercession of the saints, asking them to pray to God on our behalf. This practice is comparable to asking a friend or neighbor to pray for us.

This way of thinking extends to our prayers for all departed souls. 

The Orthodox Church regularly holds memorial services for the departed, and special Saturdays are dedicated to praying for them. In fact, the prayers offered every Saturday in the Church include supplications for the departed. These memorial services encompass hymns, prayers, and readings that express our hope and longing for the salvation and eternal rest of the departed.

During a memorial service for a departed member, a special offering called "Kollyva" is prepared. Kollyva consists of boiled whole wheat kernels, dried fruit, and a sweetener. The wheat kernels remind us of Christ's words about death and resurrection, symbolizing the potential for spiritual growth. The fruit represents the risen Christ, and the sweetener signifies the sweetness of the afterlife that awaits those who follow Christ. As we consume the Kollyva, we offer a brief prayer, asking God to forgive the departed.

Our prayers for the departed reflect our love and solidarity with those who have passed away. 

We recognize that they are on a journey, and we hope that their journey ends in Paradise. By praying for them, we believe we can assist them in traversing this unknown territory, providing them with strength to overcome any difficulties they may face and bringing them closer to God.

Orthodox Christians view the afterlife as an ongoing journey.

This is called Theosis, where the ultimate goal is union with God for eternity in His kingdom. They also believe in the divine mercy and healing of a loving God. When we pray for the departed, we are appealing to God's mercy, forgiveness, and the illumination of their souls.

In addition to our prayers, Orthodox Christians honor the departed by lighting candles in church, visiting gravesites, and observing special memorial days. These practices help keep the memory of the departed alive and maintain a spiritual connection with them.

Can prayers assist the departed in their salvation? 

It's important to remember that God's mercy and judgment surpasses human understanding. While we can hope that our prayers serve as acts of mercy, seeking God's forgiveness, the ultimate fate of the departed rests with God. Orthodox Christians believe that God hears our prayers and may take into account the supplications made by the living on behalf of the departed.

Why do some Protestants struggle to understand the Orthodox practice of praying to the saints and for the departed? 

This objection often stems from the actions taken during the Reformation, which emphasized the principle of Scripture alone. As a result, practices lacking explicit biblical references, such as prayers for the dead, were deemed invalid. Some also hold differing views on salvation, assuming that once a person declares faith, they are already saved. Therefore, they see no need for prayers for the departed. Additionally, some Christians emphasize the sole mediation of Christ, viewing prayers to the departed as potentially detracting from Christ's unique role. While Orthodox Christians acknowledge the sole mediation of Christ, they also recognize the intercessory role of the saints. 

Is there Scriptural support for praying for the departed?

Orthodox believers see scriptural support for prayers for the departed. As members of the Church, the Body of Christ, believers are encouraged to pray for one another (James 5:16). Whether living or deceased, all belong to the Lord (Romans 14:8) and are part of His Body (Ephesians 5:30). The Orthodox understanding is that death does not sever our membership in the Body of Christ. The departed remain alive to God, and thus we continue to pray for them (Luke 20:38; 1 Thessalonians 4:16).

Also, Judas Maccabeus offered prayers and sacrifices for fallen soldiers, believing in the potential for their sins to be set loose through prayer (2 Maccabees 12:39-46). Though this book is not included in the Protestant canon, it is considered canonical by the Orthodox and Catholic Churches. Additionally, the Apostle Paul prays for his departed friend Onesiphorus, seeking God's mercy for him (2 Timothy 1:16-18).

The Orthodox Christian understanding recognizes the Church as the united Body of Christ, comprising both the living and the departed. 

This perspective views death as a transition rather than an end. The Bible testifies to the continuity of the soul after death, both conscious and active (Luke 16:19-31; Revelation 6:9-10). Therefore, Orthodox Christians pray for both the living and the "dead in Christ" (1 Thessalonians 4:16).

Orthodox Christians have a distinct way of thinking,  perceiving the Church as encompassing both heavenly and earthly dimensions.

They maintain a spiritual connection with the departed. The Orthodox practice of praying for the departed is rooted in love, hope, and a belief in the ongoing journey of the soul towards union with God.

Ascetic Disciplines: Are They Necessary for Salvation?

Ascetic practices are essential. The Orthodox way of life involves ascetic practices that include regular participation in Sacraments and worship, daily prayer, fasting, reading Scripture and other spiritual books. These are seen as necessary to become like Christ and prepare for eternal life with Him. From the time of Christ and the Apostles this has been the constant teaching of the Church. Even after being taught the necessity of these practices, many Orthodox Christians fail to fully embrace them. Why is this? Why do some Christians lack the motivation or discipline to follow these traditional teachings?

Worldly lifestyle. It may be that many people are accustomed to indulgent or worldly lifestyles, unwilling to take the time or limit their actions by self-imposed spiritual disciplines. Society's emphasis on material possessions and consumerism reinforces the belief that pleasure-seeking and material gain are the primary goals in life. This perspective ignores the reality of Christ's teaching that we need to perfect ourselves to live by all He taught so we will be prepared to enter into His eternal kingdom. There is a widely held idea that it is not necessary to limit actions that may restrain instant, short lived worldly pleasures. Many live a life steadfastly attached to worldly things and pleasures, ignoring any thought about an eternal life. This way of thinking lacks the perspective that comes with remembrance of death and the promise of eternal joy in a life with Christ for those who are prepared.

Ignorant of lives of Saints. It is clear from the lives of the saints that these spiritual disciplines can be incredibly rewarding. By intentionally limiting their impulses and desires, individuals can develop a greater sense of self-control and discipline, becoming better able to control their emotions as well as  their physical actions. They can learn to align their self-will with the will of Christ, cultivating a deeper sense of spiritual fulfillment and inner peace. If they make this effort they receive the ever increasing help of God's grace and overcome any fear of death. 

Limited view of God. Another possible reason why many fail to engage in ascetic disciplines is because they have a limited view of God. They lack an understand of Him as our creator, One who is all powerful, Who created us in His image as Scripture teaches. If we embrace the view of God as our loving creator, we will seek to know Him intimately, not just intellectually. We will want to do what he commands for us out of our love for Him because of His love for us. This proper understanding will cultivate a strong desire to perfect ourselves through a spiritually disciplined life so we will be united with Him out of love. Becoming united with Him will become our aim in life.  

Lack of understanding of full Gospel story. There are many people who do not understand or accept the full reality of the Gospel story, seeing parts of it only symbolically, or even ignoring parts they do not believe. Some minimize the reality of miracles, even the virginal birth in the Incarnation of Jesus as God’s only begotten Son. Rather than seeing Him as fully God and man, they see Him only as a super good man. They may also resist accepting the reality of the Resurrection of Christ, or the ongoing work of the Holy Spirit in sustaining life and giving us power to change our way of life in the form of grace. Since the time of the Enlightenment, the role of Holy Spirit has been replaced with reason and science. This has led us to believe that we have the power independent of God to control all aspects of our life. The rise of medical science has furthered this view, leading us to believe that we can avoid death with drugs and medical procedures. As a result, we have buried any thought of death. Even many common rituals after death involving cremation as an expedient and economical way to dispose of the body, followed by a gathering to celebrate life, shelters us from the reality of death as a transition to a new life. For many, the idea of eternal life has lost its meaning, is not in their daily consciousness or their aim. Therefore, the thought of death fails to motivate many to alter their way of life or seeing the necessity for engaging in ascetic disciplines.

Aim of life is eternal life. The Orthodox Church teaches that our ultimate goal is to prepare for eternal life by becoming united with God through a life of virtue and spiritual discipline. It is a life emphasizing ascetic practices that helps us control our self-centered desires, overcome our sole focus on pleasure seeking, and instead align our will with God's. A life lived in unity with God enables us to perfect ourselves for a future eternal life in His divine kingdom. Preparing for the life after death becomes our aim.

Commitment necessary. It is true that not everyone may be ready or willing to make this commitment. Ultimately, the decision to follow the teachings of the Orthodox Church requires a personal understanding of God's fullness, a mystical experience of His love, and a recognition of our need to prepare for eternal life with Him in His kingdom. Only with this view will one be willing to give up self-centered and materialistic thinking and pleasure seeking and be willing to commit time and effort for spiritual disciplines, self-reflection, and spiritual growth. For those who do, the rewards are significant, life-changing, and lead us to salvation and a joyful eternal life.

Reference: Ten Points for an Orthodox Way of Life

Concerning Death, What Should We Think?

When we hear that someone has died, don’t we tend to think of this as a tragic calamity? Saint Gregory of Nyssa teaches that seeing death in this way is foolish because it is a denial of the reality of a beginning of a new life. This view results from an attachment to the ever-changing beauty of the world. We expect all we know as good to continue, and when something we see as beautiful is destroyed we suffer and grieve. When we face the loss of a loved one, we are overtaken by our sense of loss. We are unable to embrace a greater reality consisting of a greater unchangeable divine beauty. To overcome viewing death as a loss, we must understand the nature true beauty and good that is unchangeable. We must  recognize that our grief and suffering is caused by our attachments and passions that cause us to hold on tightly to things of this world. But what is this true beauty and good that is unchanging?

According to Saint Gregory, true beauty and good are naturally beautiful in and of themselves at all times, regardless of any utilitarian purpose. They are divine, not of this world. However, many people accept only what is good for their their present physical life and their desires. This kind of good is ever-changing leading to sadness and grief when it is taken away. When we die, we must realize that all worldly beauty vanishes, everything we value, all we see as beautiful and good. To overcome this cause of suffering, we must separate from these attachments and instead become attached to what is good at all times, what is divine. We must be freed from the limitations caused by our earthly passions.  

Our soul is immaterial and does not die with the body. The body is earthly and when it dies, nature causes it to disintegrate and return to the earth. Saint Gregory views the soul as pure and free and not defined by earthly passions. It migrates toward this unchangeable good nourished only by divine knowledge. When it separates from the body in death, it is no longer influenced by sensible pleasures that delude our judgment of good. This immortal life of the soul is not inflated with pride, weighed down by humiliations, enraged by self-confidence, trampled down by fear, moved with anger, or confused by fear. Therefore, knowing the nature of this new life of our liberated soul, how can we be sad because of death? Only if we are unaware of our true nature, the eternal beauty of the divine life of the soul. 

Wen someone dies, think about how they have been relieved of everything that causes suffering and hardship. When the soul separates from the body, we no longer experience anguish. We now possess a nature that no one can see or understand. Our soul, immaterial, without form, spiritual, and incorporeal, partakes of spiritual and immaterial existence once it has shaken off corporeality. Being made in the image of God, which is all good, when we die we are coming closer to the source of our existence. We have removed our fleshy garment, which saint Gregory calls an ugly mask.

Death brings a new kind of life. It’s like we have grown out of the stage of childhood and fully matured. Our sense of smell recognizes the odor of Christ. All our senses are transformed and united with what is good. This life of struggle is a road to our future hope and resembles a budding tree about to produce first the flower and then the fruit. This current life is but the seed of what is to come. Nature relentlessly advances towards death. The final goal of our journey is restoration to our original state or likeness of God.

Our future form will not be the same as it’s present form. We are continually in a process of change from birth. Our new form will not be subject to the conditions of our material corporeal  state. All evil will be rejected, and we will be one with Him, with His grace radiating throughout. “As a result, each person will show kindness to his neighbor, rejoice to see his neighbors beauty, and sadness will cease to exist because will reveal it own deformed state.” This will be the ultimate expression of the unchanging divine beauty, where death is not a tragedy, but rather a gateway to an eternal life of unending joy.

Reference:

“Concerning Those Who Are Asleep,” by Saint Gregory of Nyssa, trans, John Saniddopoulos

https://www.johnsanidopoulos.com/2020/06/concerning-those-who-are-asleep-st.html

What happens at Death and in the Life After?

Death is an inevitable destiny. However, after death, there is a new life waiting for us in a new realm. Second, it is in our current life that we prepare for this life to come. Our current life is where we prepare for the new life to come. 

At the moment of our death our soul separates from our physical body. This separation involves a struggle as our soul and body were created together as one, resulting in resistance during separation.  Once separated the soul crosses over to an unknown realm, and it needs to know where to go and who to follow. The soul wonders, “Who will guide me?”

This new journey initially involves an ordeal. The soul carries with it any passions that were not tamed while united with the body, and it now faces opposing forces. On the one side are the demons who have tempted us in our earthly life, and on the other are the angels who want to lead us towards heaven. Since the soul still has a free will, it must chose who to follow. Will the temptations of the demons look more appealing than the uncreated light of Christ and heaven? The Divine Liturgy is a taste of Heaven, so reflect on how you view your love of the Divine Liturgy compared to the activities of daily life. If the Divine Liturgy is not your preference, then you may not prefer to follow the angels who want to lead you to the heavenly kingdom. If you don’t eagerly seek to participate in the Divine liturgy, then you will most likely not like heaven.

This ordeal is referred to as the particular judgment, which many claim is a self-imposed judgment based on the purity of our soul and its inclinations. At this time, everything that is part of the nature of our soul will be revealed, including our sinfulness. Nothing will be hidden. Most importantly, will we know God? Will our soul have a virtuous nature from our love of Him? Will we know our guardian angel or seek the protection of the Theotokos? Or will we be tempted to follow the demons who have nurtured our earthly passions? These forces will pull us back and forth. The ordeal will end as we wait for the Final Judgment by Christ based on our willful choice, either to enter a state of blessedness anticipating to enter His kingdom, or a state separated from God, tormented by our passions that cannot now be fulfilled. This is the judgment Paul refers to when he says, “it is appointed for men to die once, but after this the judgment” (Heb 9:27). 

If we do not know God now, how will we know him after our death? How will He know us? If we know Hm and have developed a personal loving relationship with Him, we will not have any fears knowing that He is all-merciful and that the Theotokos will protect us. We will willingly follow the direction of our guardian angel. The Church was established by Christ and His Apostles, so we could develop this necessary relationship with God. This is the aim of the Orthodox way of life and all its sacraments and ascetic practices. If we have not engaged in this synergistic effort with God, we will be left in what the saints call darkness as we enter this new realm. We will not know the way nor who to follow. We may even fear the divine light and try to avoid it.

Next will come the moment of the Final Judgment by Christ Himself. This occurs with the His second coming. This will be a sudden event where Christ appears in all His glory for the universal resurrection. Scripture tells us it will be universal and simultaneous; solemn and open; strict and terrible, final and definitive; determining for all eternity our fate (Matt 25:31-46). This is also when we will be united with our bodies. But what will they be like?

According to 1 Corinthians 15:53, our new bodies will be transfigured. They will be "Spiritual, heavenly, without bodily needs, like angels" as mentioned in Luke 20:36. The Apostle Paul in 1 Corinthians 15:37-38 uses the analogy of a seed to explain this mystery saying, “What you sow is not the body which is to be, but a bare kernel, perhaps of wheat or other grain.  But God gives it a body as He has chosen, and to each kind of seed its own body." Our new bodies body will be different in that they will be immortal but will still be recognizable as affirmed by St. John Chrysostom who writes, “There is an identity shared between the body that died and the body that will be resurrected." St. Cyril of Jerusalem describes it this way, “The body after putting on incorruption is “changed” as iron, which comes into contact with fire “becomes fire.”  ...The body is changed “as the Lord who resurrects it knows." 

In 1 Cor 15:44 Paul further explains that our bodies will be transformed from spiritual to spiritual and we will become like angels while retaining or personhood. however, if our knowledge of God is limited to mental conceptions only, we will not truly know Him. To know God, we must have a personal experience with Him and cultivate a loving personal relationship. If you we not feel you have this relationship with Him, then we must recognize our poor condition, seek help and take action to establish this relationship. 

Remember, not everyone will be accepted into heaven. Jesus tells usin Matthew 7:21-23, “Many will say to me in that day, Lord, Lord, have we not prophesied thy name... cast out demons... done many wonderful works?  And then I will profess unto them, I never knew you; depart from me, ye that work iniquity.” 

Saint Porphyios advises, “We must not approach Christ out of fear of how we will die and of what will become of us. Rather, we must open out hearts to Him, as when we tug at a window curtain and the sun immediately shines in. In this way Christ will come to us, that we might truly love Him. This is the best way.”

To prepare for what is to come, we must act on the imperatives of an Orthodox way of life. We should pray daily and fast, go to church regularly, read the Bible daily, engage in discussions with other pious people, simplify our lives, be generous with alms, and repent. These practices will help us to grow in our faith and develop a deeper relationship with God.

Resources: Ten points for living an Orthodox way of Life

Our Mortality and the Cherry blossom

When I read the morning Psalms and get to the following verse from Psalm 103, my attention intensifies.

As for man, his days are like the grass; he blossoms like a flower of the field; For the wind passes over it, it is gone, and will no longer know it’s place.

I am attentive because it brings me face to face with my mortality. It reminds me of the numerous times I was blessed to visit Japan during their cherry blossom festival. The cherry flower is very beautiful and it lasts for only a short time. When in bloom the people there take time off from their busy lives to gatherer under the numerous cherry trees and celebrate life. It is understood that the cherry blossom is a symbol of our life. It is beautiful, delicate and lasts for a very short time, only to be blown away in the breeze to never be known again. It reminds me that we Christians do not just celebrate life thinking it’s ends with our physical death, but we have joy knowing that, unlike the cherry blossom, there is a life beyond this life. Our life does not end.

The next verse of the Psalm reads,

But the mercy of the Lord is from age to age unto them that fear Him, and His righteousness is upon the sons of sons.

David is writing this Psalm to lift us up to the reality of our eternal life. He transforms the previous verse into one of joy and hope.

Elder Aimilianos of Simonopetra writes on these verses,

Though his life on earth is tragic, man will live. God’s hands shall lovingly take up the dust of earth, and the fleeting and the finite will be wedded to the eternal and the infinite. The life that ends in death will be given new life, and that which appeared to vanish forever shall reappear in eternity...And because God will never cease to exist, the human person will also exist ‘from age to age’, so closely bound together are divinity and humanity.

This daily reminder of the cherry blossom, it’s beautiful but brief life, always awakens my soul and is immediately nurtured with the reminder of the life to come as the Psalm is read. This life to come, I am sure, will be a glorious life even more beautiful than the cherry blossoms, united with the glory of God, Christ Himself, in His Eternal Kingdom.

Ref: Psalms and the Life of Faith, by Elder Aimilianos of Simonopetra, pp 287-289.

Ten Points for an Orthodox Way of Life

Why Do Our Church Fathers See Death as a Gift from God?

Death is always something that brings sorrow to our hearts. So why should we look at it as a gift from God? The obvious answer is that death is the only pathway to the Kingdom of God. It is in death that we are reborn into His eternal kingdom. Of course it is not only by dying that we will enter, we must also have a soul that longs for God with love and a life where we have continually strove to do His will. This does not mean we will be perfect or sinless as only Christ is sinless, but that we must be striving for that perfection because we love God with our whole heart.

We can look at the way Christ faced death to understand the nature of this path. First, remember how Christ suffered on His way to the Cross? By this He wanted us to know that the path is not easy and is often filled with pain and great difficulty. Secondly, think about how we demonstrate our faithfulness through our endurance of pain and difficulty. Third, the best news of all, the basis of the Gospel, be assured that there is hope for us in our resurrection. Christ shows us that if we are faithful, death is only a transition from this worldly life to a life in His kingdom.

It’s important to remember that the aim of our life is not wealth, happiness, well being. Hopefully we will receive these gifts, but the aim is to become united with Him through our obedience and death. Our life is also a gift given to us so we can purify our soul and develop this true love of God while we experience the wonders and beauties of His creation.

The fathers also teach us that one way to assure we live a pure life is to remember every day the reality of our eventual death. Not in a morbid or negative way, but in a hopeful way, seeing the reality of our coming life in His kingdom reached through death.

With this view we will find that many of the desires that give us a stressful life are not really all that important in this bigger picture. Reflect on how you see the aim of your life.  How do you see the reality of your death. Can you see it as something positive?

When we lose a loved one as they move along the path to union with God, we find it difficult to accept and feel the great loss of their presence. This too is normal as even Christ wept at the tomb of His friend Lazarus. Sorrow is to be expected and we can remind ourselves that our loss is the gain of the one who has fallen asleep in the Lord. We say they have fallen asleep as death is not really death but a transformation of life.

Dialogue With Elder Paisios as He Faces Death

After spending time with my Father who at 98 is coming to terms with his mortality, I began to wonder how some of our Church Fathers would provide counsel in such situations.  I found this account of Elder Paisios as He faced terminal cancer.

–– Geronda, the final diagnosis has been made. Your tumor is cancerous and it's aggressive. 

–– Bring me a handkerchief so that I may dance to the song: "I bid farewell to you, O poor world!" I have never danced in my life, but now I will dance for joy as my death approaches. 

–– Geronda, the doctor said that first he wants to use radiation to shrink the tumor and then do surgery. 

–– I understand! First the air force will bombard the enemy, and then the attack will begin! I'll go up then and bring you news! Some people, even the elderly, when told by the doctor, "You will die," or "You have a fifty percent chance of surviving" get very distressed. They want to live. And then what? I wonder! Now, if someone is young, well , this is justifiable, but if someone is old and is still desperately trying to hang on, well, this I just don't understand. Of course, it's quite different if someone  wants to undergo therapy in order to manage pain. He's not interested in extending life; he only wants to make the pain somewhat more bearable so that he can take care of himself until he dies –– this does make sense.  

–– Geronda, we are praying that God may give you an extension on your life. 

–– Why? Doesn't the Psalmist say, "The days of our years are threescore years and ten?" 

–– But the Psalmist  adds the following, "And if by reason of strength they be foreshore years..." 

–– Yes, but he adds the following, "Yet is their strength labor and sorrow," in which case it is better to have the peace of the other life. 

–– Geronda, can someone, out of humility, feel spiritually unprepared for the other life and wish to live longer in order to get prepared? 

–– This is a good thing, but how can he know that, even if he does live longer, he won't become spiritually worse? 

–– Geronda, when can we say that a person is reconciled with death? 

–– When Christ lives inside him, then death is a joy. But one must not rejoice in dying just because he has become tired of this life. When you rejoice in death, in the proper sense, death goes away to find someone who's scared! When you want to die, you don't. Whoever lives the easy life is afraid of death because he is pleased with worldly life and doesn't want to die. If people talk to him about death, he reacts with denial: "Get away from here!" However, whoever is suffering, whoever is in pain, sees death as a release and says, "What a pity, Charon has not yet come to take me... He must have been held up!" 

Few are the people who welcome death. Most people have unfinished business and don't want to die. But the Good God provides for each person to die when he is fully matured. In any case, a spiritual person, whether young or old, should be happy to live and be happy to die, but should never pursue death, for this is suicide. 

For a person who is dead to worldly matters and has been spiritually resurrected, there is never any agony, fear or anxiety, for he awaits death with joy because he will be with Christ and delight in His presence. But he also rejoices in being alive, again because he is united with Christ even now and experiences a portion of the joy of Paradise here on earth and wonders whether there is a higher joy in Paradise than the one he feels on earth. Such people struggle with philotimo* and self-denial; and because they place death before themselves and remember it every single day, they prepare more spiritually, struggling daringly, and defeating vanity.

* A way of life expressed through acts of generosity and sacrifice without expecting anything in return.

Reference: Elder Paisios of Mount Athos Spiritual Councils IV: Family Life, pp 274-276.

Suggestions For an Elderly Man Facing His Mortality

Suggestions for an elderly man who had come to terms with his mortality

1. Your health is good for a 98 year old man. You have been blessed with a good and healthy life with many years. You probably will live for a couple more years. So enjoy each day and give thanks to God.

2. Do not allow yourself to get depressed. Fight it without drugs. Call on Jesus when you feel distressed or down. Here is a simple prayer to say throughout the day and when you feel discouraged: "Lord Jesus Christ, Son of God, have mercy on me a sinner." Depression is a sign of separation from God. Call on Him and He will comfort you.

3. Use the prayers in the Orthodox Study Bible every day. There are prayers for the morning and evening. Read them after you get up and come to the table in the morning and before you get into bed at night.

4. Read a kathisma of the Psalms mid day. Also read a chapter from the book of John. Reflect on the path Christ took and how He suffered and then was glorified in His Resurrection. This is promised to all of us who have faith. If you are not up to reading have your aide read them to you.

5. Be sure to reconcile with anyone you may have offended and ask God for forgiveness. Be thankful for all who try to help you as your daily routine becomes more difficult.

6. This time of life is for you to prepare for the life to come. To be with God in His kingdom forever you must love Him no matter what and follow His teachings no matter how difficult. You do not know what challenges He will give you in these last years but the key is how you respond to them. Always give thanks and seek mercy. Remember the thief on the Cross who sought mercy and ask God to remember you in His Kingdom. 

The Impossible Dream?

I am not one who pays much attention to dreams, but the other day my wife related to me a dream she had. It is not normal that she would even share one of her dreams with me. I found it to be most profound. Here is the dream in a nutshell. She is engaged in a game that involves a series of obstacles that are impossible to overcome. No one can win the game. Those involved are continually being killed off. 

What can this mean?

For me, I immediately saw this dream as an analogy for earthly life. We are born into a world where we are faced with unending obstacles. We overcome one obstacle only to be faced by another. There is no way of winning. At the end we all die. A sobering thought.

I asked her what she did in this dream and she said, "I woke up." Isn't it also true that we say we "wake up" when we realize the true nature of our life on earth? When we realize that in the end we cannot win and we will die? When we seek for something more than the pleasures of this world and begin to seek a relationship with God?

I then asked her what she did after she woke up and she said, "I immediately began saying the Jesus prayer, 'Lord Jesus Christ, Son of God, have mercy on me a sinner.' This comforted me and I went back to sleep." This too is an important lesson. She called on God for mercy and was comforted. 

This is what we must all learn to do. It is only in the Kingdom to come, God's Kingdom, that we can have hope for eternal life. All the obstacles of this worldly life are only trials to prepare us for this eternal future lived in harmony with God. When we are able to call on Him as we are engaged in our worldly life's struggles we will retain hope, be comforted and led to a greater realm. But first we must realize the impossible hope of "winning" through worldly pursuits. We can only "win" by keeping focused on God no matter what obstacle we are presented with.

Where is the pleasure in life which is unmixed with sorrow? Where the glory which on earth has stood firm and unchanged? All things are weaker than shadow, all more illusive than dreams; comes one fell stroke, and Death in turn, prevails over all these vanities. Wherefore in the Light, O Christ, of Your countenance, the sweetness of Your beauty, to him (her) whom You have chosen grant repose, for You are the Friend of Mankind. (from funeral service)

Why Pray For the Dead?

When you die you will face what is known as the partial judgment. This will include a complete examination of your life.  With a good account you will be led by angels to a mystical place where we will anticipate the joys of Paradise awaiting the final judgment and your resurrection.  If you do not know God at this point and have not lead a life of repentance you will be controlled by the demons who will lead you to a place where you anticipate the torments of Hell or an eternal life separated from God.  
Elder Cleopa tells us this about those who are destined for eternal torments,

"If someone at the partial judgment is destined for eternal torments and is a Christian and servant of Christ, he has but one hope.  His hope is in the intercession of living Christians who are able to pray to Christ for him to be rescued from the torments of hell or at least to find some relief from them."

Paul tells us, "we must appear before the judgment seat of Christ, that every one may receive the things done in the body, according to what he hath done, whether it be good or bad." (2 Cor 5:10)  but Elder Cleopa points out that Paul also said to Timothy, "I exhort therefore, first of all, that supplications, prayers, intercessions and giving of thanks be made for all men." (1 Tim 2:1)  Also James says, "Confess your sins to one another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much." (James 5:16)

Elder Cleopa says,

Consequently, if our prayers are able to benefit the living for what reason are they powerless to benefit the dead, granted that they also live by their souls? God is everywhere present and hears both the prayers for the living and for the dead.

We can see in the Old Testament witness to prayers for the dead (2 Mac 12:442-45, Bar 3:4-5).  We also see in Holy Tradition and in the Divine Liturgy prayers for the dead.

Praying for the dead does not place our hope of salvation in the hands of humans. Those who are separated from God will not be saved, but those who have their hope additionally in the prayers of men of faith may be helped through their prayers much like Paul depended on the prayers of his followers.  We must remember that God is all powerful with unlimited goodness. He is surely able to rescind the eternal anguish of man.  He asks for our love and our love of each other.  When we pray for each other this is an act of love. We know the Theotokos and the angels and all the saints are always praying for us especially when we join with them in our services, such as a memorial for the dead or the Divine Liturgy.  Jesus told us, "Therefore I say unto you, what things soever ye desire when ye pray, believe that ye receive them, and ye shall have them." (Mk 11:24)  Elder Cleopa says, "Consequently, prayer for the reposed is not only a sign and strengthening of the love we share between us, but also proof of our faith. Thus the Savior says, "If thou canst believe, all things are possible to him that believeth." (Mk 9:23)

In the parable of the rich man and Lazarus (Luke 16) we are told of a great chasm that exist between heaven and hell.  
Elder Cleopa tells us, 

"Yet, this chasm does not have the power to impede the mercy of our great God, Who hears our prayers for the reposed. We do not suppose, as do the Roman Catholics that there exists a purgatorial fire, but we say that only for those who sinned very severely and did not confess their sin is the passage from Hades to Paradise impossible.  For those who sinned more lightly this pathway is not definitely closed, given that in the future judgment each one's place, either in heaven or hell, will be decided definitely, inasmuch as after his judgment someone whose orientation was Hades can no longer pass over into Paradise. For those who sinned unto death, our prayers are completely futile...

God looks down from the heavens with attentiveness upon that which springs from love, for love is in its entirely the sum of His commandments."

Reference: The Truth of our Faith, 123-133

Death - A Beautiful Moment

I just sat with my Mom as she took her last breath. It has made me think about how privileged I am to have been present at this moment.  My mom was 94 years old and married for 72 years. She had an incurable disease which allowed her to die gradually and peacefully without pain.  I witnessed her strong faith when six months ago she made the decision to accept Hospice care and to move to the nursing home where she died. Yes, she is at peace now and hopefully embraced by God in His Kingdom. But this moment is still a haunting one for me. Of course I miss her, but I wonder how I will face this same moment. Will I show the same faith?


She was a Methodist and in the process of making the arrangements for her I was troubled by their lack of  tradition to care for her soul.  She had made arrangements to cremated.  I had to honor her wishes and sat at the funeral home with mixed feelings as my father and I arranged for this event prohibited in the Orthodox Church.  The funeral home did have a policy of preparing the body for viewing prior to the cremation and emphasized the respect and care they had for the body once they received it which was a bit of comfort.


I then had to think about the services we would have for her.  When I talked with the minister, he said "What would you like me to do? What prayers and hymns would you like? I was a bit taken aback by this as in the Orthodox faith there are specific services for these important moments. Whatever service we wanted to have was to be tailored to whatever I and my family wanted. When I inquired about the internment of the ashes, I was told that it was not necessary for anyone to be there.  They would see that they were put in the memorial garden next to the Church.  They could be mailed to the church so we wold not be troubled in any way. Again no special attention or tradition. This is such a contrast to Orthodoxy tradition where there is no question about what to do at such moments because there are beautiful prayers and services that have been repeated for centuries for such occasions.


I had earlier contacted the local Orthodox Priest to see if he would be willing to do a Trisagion service at the viewing we were planning to have for the immediate family.  He said, "No, I cannot do this.  She has her faith.  They need to take care of this." As I was going through making all these arrangement with my father I felt separated from my church.  Neither my church or her church seemed to have a way to respond based on any tradition for such a time. We had to make it up. I wondered why the Orthodox Church would not be willing to pray for the repose of my mom because she was a Methodist.  It seemed to me our Orthodox prayers were needed in light of their lack of tradition.  I had talked earlier with my mom about the hymns she liked and other memorial services she thought were well done.  So I was able to put together a service for her memorial which was to take place three days after her death.  She had a favorite singer she had heard at her church.  My Dad called him the morning after she died and miracously he was just getting off the plane when he called and was open for the next days service. He has a wonderful smile and connects with his audience when he sings.  It was comforting to hear and see him perform. The minister, a presbyterian serving in a methodist church, organized the event. It turned out to be a very nice memorial but still nothing like our Orthodox funeral service with attention to the soul, its need for forgiveness and prayers.


We had the viewing, the minister came and said a short prayer.  We all said good bye to Mom and headed off to the memorial service which was held in a beautiful chapel that is part of the retirement community where they have lived for the last 20 years.  I did not feel emotionally upset, but felt a deep sorrow, not just for the loss of my Mom, but that I felt abandoned by my church in this moment.
The last breath of life is a beautiful one, it is when we begin to make the transition from this world to God's kingdom. One thing is for sure, from now on, this moment is imprinted in my mind in a way I can never forget. I will never take for granted the beautiful services we have for this as well as other significant moments in our life.  The value of tradition was made very clear to me.


Glory be to God for the Orthodox Faith.
Lord have mercy.