What Happens our Soul After death?

“Where does our soul go after our death while we’re waiting for our judgment? 

To give an answer to this we have to begin by recognizing that much about life after death remains a mystery—especially when we try to grasp it only with our rational minds.

My spiritual teacher often reminds me: “This is God’s business.” And he’s right. We’re not capable of understanding every detail about how God works, but we are given glimpses through Scripture and the experience of the saints.

Jesus does give us a  glimpse in the parable of Lazarus and the rich man. We also have St. Paul’s mysterious account of being caught up into heaven, and the highly symbolic vision in the book of Revelation.

As we grow spiritually, some things do become clearer—not just intellectually, but in the heart. Still, our focus shouldn’t rest too heavily on speculative details about the afterlife. Instead, we must ask: Am I living in a way that prepares me to be like Christ and united with Him?

We must be cautious about our curiosity about these things. The real aim is not to satisfy curiosity, but to cultivate a life that leads us to become like Christ and to enter into communion with Him—both now and in the life to come.

Let me try to give you some answers based on the teaching of the Church.

In Orthodoxy, when a person dies, it is understood that the soul separates from the body and enters a temporary, spiritual state of existence. This is not the final judgment, but rather a foretaste of what is to come.

1. The Soul is Conscious After Death

The Church teaches that the soul remains aware and conscious after death. It experiences a foretaste of either blessedness or suffering, depending on the spiritual condition of the soul.

2. Particular Judgment

Immediately after death, there is a kind of “particular judgment”—not the final judgment, but a revealing of the soul’s direction. While controversial, it is often spoken of symbolically in terms of the “toll houses” in some of the writings of saints and monastics. This imagery expresses that the soul passes through stages where its spiritual condition is revealed.

3. Awaiting the Final Judgment

The soul remains in this state until the resurrection of the body and the final judgment, which will occur at Christ’s Second Coming. At that time, soul and body will be reunited, and every person will stand before Christ. Then comes the full and eternal judgment (cf. Matthew 25:31–46).

So in summary:

• After death: the soul is separated from the body and enters a spiritual state.

• Particular judgment: the soul experiences a foretaste of heaven or hell.

• Final judgment: at the Second Coming, body and soul are reunited, and the eternal destiny is fully and finally revealed.

How about the Good Thief?

A thoughtful question to rase about the man to whom Christ said: “Today you will be with me in Paradise” (Luke 23:43).

Orthodoxy understands this not to contradict the teaching above, but to confirm it in a deeper way.

1. Paradise is not yet the fullness of heaven.

Before Christ’s Resurrection, the gates of heaven were closed. But Christ’s death on the Cross and descent into Hades (1 Peter 3:19, Eph. 4:9–10) opened the way for the righteous to enter into Paradise. So the Good Thief was the first to enter, not because he was “extra special,” but because he truly repented and confessed Christ in the final hour.

2. “Today” means real communion with Christ.

“Paradise” in this context refers to being in communion with Christ, the beginning of that blessed state which all the righteous experience in the soul after death. So yes—the Good Thief was with Christ that very day, just as the souls of the righteous now are.

But this was not yet the final judgment or resurrection. The Good Thief, like all of us, still awaits the resurrection of the body at the end of the ages.

In Orthodoxy, death is not the end but a passage, and the Church surrounds the departed with prayer and remembrance, asking God to grant them rest and mercy. We don’t presume to know anyone’s final state, and that’s why we continue to pray for the dead.

Scriptural support for the Particular Judgement.

Let’s look at key scriptural supports for the particular judgment and the state of the soul after death:

1. The Parable of the Rich Man and Lazarus – Luke 16:19–31

“The poor man died and was carried by the angels to Abraham’s bosom. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus in his bosom.” (vv. 22–23)

• This parable clearly shows conscious existence of both souls after death.

• The rich man is in torment; Lazarus is comforted in Abraham’s bosom.

• There is a clear separation, and the state of each soul reflects their earthly lives.

• Judgment has occurred, but this is before the resurrection and final judgment.

Orthodox takeaway: This strongly supports a particular judgment—a discernment of the soul’s condition at death, resulting in a provisional (but very real) state of either rest or torment.

2. “It is appointed for man to die once…” – Hebrews 9:27

“And just as it is appointed for man to die once, and after that comes judgment…”

• This indicates that judgment follows immediately after death.

• Again, this does not exclude a final judgment at the end of the age—it simply shows that some kind of reckoning happens right after death.

3. The Good Thief – Luke 23:43

“Truly, I say to you, today you will be with me in Paradise.”

• Jesus promises immediate blessedness to the penitent thief.

• This supports the immediate experience of Paradise (communion with Christ) for the righteous, even before the final resurrection.

4. 2 Corinthians 5:8–10 – “Away from the body… present with the Lord”

“We are confident, yes, well pleased rather to be absent from the body and to be present with the Lord… For we must all appear before the judgment seat of Christ…”

• Paul speaks of a post-death experience of being with Christ, while also affirming that we will all appear before Christ for judgment.

• Suggests a two-stage understanding: the soul is with the Lord after death, but the final judgment is still to come.

5. Revelation 6:9–10 – Souls under the altar

“I saw under the altar the souls of those who had been slain… They cried out, ‘How long, O Lord… until you judge?’”

• These are souls, consciously aware, waiting for the final judgment.

• They are in a state of conscious rest and prayer, not asleep or unconscious.

• They know that the final judgment has not yet occurred.

6. Philippians 1:23

“My desire is to depart and be with Christ, for that is far better.”

• Again, a sense of immediate presence with Christ after death.

• Yet the final resurrection and judgment are still future.

A Simple Answer

That all said, the simple way to think about these important questions based on Orthodox teaching is as follows.

When we die, a mysterious separation takes place as the soul leaves the body. This is not always peaceful—it may involve a spiritual struggle, especially if the soul is still deeply attached to passions and sins.

 Once separated, the soul enters a spiritual realm unfamiliar to our worldly senses, and begins a mystical journey. While not universally accepted as a teaching due to its worldly flavor, some Church Fathers describe this as a passage through spiritual “toll houses,” a symbolic way of expressing how the soul encounters temptations, accusations, and memories of its sins, as well as the help of angels and the fruit of its repentance. The condition of our soul at death is important.

A soul that has come to know God—that has been healed and transformed by grace, and has learned to live in communion with Christ—will be drawn to the light and recognize its guardian angel and the presence of Christ.

A soul still bound by passions, unrepented sins, and spiritual blindness may experience this light as painful or terrifying, and may be drawn instead to the darkened spiritual realm of the demons.

In this way, the particular judgment is both God’s discernment and our own self-revealing: the soul naturally moves toward the condition it has cultivated in life.

The soul then awaits the final judgment, at which time the body will be raised and reunited with the soul, now spiritualized. Only then will each person enter into the fullness of either eternal life or eternal separation from God.

This is why the Church prays fervently for the departed, offers memorial services, and encourages each soul to prepare for death through repentance, confession, prayer, and communion. The way we live now shapes the way we will die—and the way we will live forever.

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).

Heavenly Life as Seen in Revelation 21:1-4

The Book of Revelation (21:1-4) offers important insights about the nature of heavenly life. It was a vision given to Saint John the Theologian during his exile on the island of Patmos around 96AD. 

New Creation
St. John writes, "Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away…’ The "new heaven and a new earth" is understood as the culmination of God's redemptive work, where earthly life tainted by sin and death is transformed and renewed. This reflects God's original intent for creation, a perfect harmony of humanity and the cosmos with Him.
For Orthodox Christians salvation not merely individual redemption, but is a cosmic transformation and renewal. The "new heaven and a new earth"  indicates not the annihilation of the current world, but its glorious transformation and restoration to its intended beauty and harmony. In the new creation, humanity is not only restored to its pre-Fall condition, but is elevated to participate in God's divine nature (2 Peter 1:4). 
The Divine Liturgy is seen as a participation in the heavenly worship— a foretaste of the coming Kingdom. References from this vision of Saint John’s are found throughout the Liturgy, emphasizing the connection between earthly worship and the eternal counterpart in the new creation.
The Divine Liturgy is seen as a participation in the heavenly worship— a foretaste of the coming Kingdom. References from this vision of Saint John’s are found throughout the Liturgy, emphasizing the connection between earthly worship and the eternal counterpart in the new creation.

New Heavenly Jerusalem
Saint John further visualizes, “I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.” The New Jerusalem represents a place of perfect communion between God and humanity, and a beacon of the Church's destined glory. The imagery and descriptions of the New Jerusalem align with the broader themes of theosis (deification), liturgical worship, and the hope of resurrection and eternal life.

A life in union with God
Saint John continues hearing a loud voice, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God.”  This reflects the intimate union that God desires with humanity—a theme found especially in the Eucharist where we partake of the real presence of Christ's Body and Blood. Our sacramental life in the Church is a foretaste of the eternal communion of God dwelling with His people that Saint John foresaw. The Orthodox Church lives in anticipation of the full realization of God's Kingdom. 
St. Symeon the New Theologian also experienced and wrote about an intimate union with God and how it is achievable in this life and then more fully in the age to come. This journey, termed Theosis, is central to Orthodox spirituality. This process that leads one towards union with God requires God's grace. It is also based on a central Orthodox doctrine that distinguishes between God's essence and His energies. St. Gregory Palamas clarified this ancient teaching in the 14th century and has contributed significantly to understanding the nature of this union. It is because of the reality of His uncreated energies that we are able be united with Him. The saints, especially the Theotokos (Mother of God) and all the martyrs, already participate fully in this reality. Their intercessions and roles as exemplars point to the promise of found in Revelation where all of God's people will dwell with Him.

No more suffering
Saint John also says, “He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.”This captures the hope that in the end, all sorrow, pain, and death will be abolished. This promise of hope is a central tenet of Orthodox faith.

Saint John’s mystical vision of the glorious world to come supports the Orthodox emphasis on salvation as a mystical union with God. This theme is echoed in our liturgical prayers and hymnology as well as the teaching of the Church Fathers.

It’s is important to remember that these visions that Saint John recorded in the Book of Revelation are about a realm that cannot be completely described in earthly terms. They are mystical. We must be humble and limit our speculation about them. The Church is our beacon and bridge to guide us from this world to the next through the sacramental life it offers, preparing us to be seen as worthy of entering into this Paradise.

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

Death and Afterlife 21 - Why Pray for the Departed?

 

If the departed cannot repent after their death why do we pray for them?

We know that the Apostle Paul prayer his deceased friend Onesiphorus. Writing to Timothy he prayed, “The Lord grant to him that he may find mercy from the Lord in that Day” (2 Tim 1: 18).

St. Epiphanius of Salamis, writes the following about two decades later (c. AD 374): Useful ... is the prayer fashioned on their behalf, even if it does not force back the whole of guilty charges laid to them. And it is useful also, because in this world we often stumble either voluntarily or involuntarily, and thus it is a reminder to do better. 

Are there exceptions?

The Church also prays on behalf of the one who is passing on, for him to be forgiven any sins which he may have committed which were not of the degree that leads to death [cf. 1 Jn 5: 16– 17]. In our services we continually pray for the departed.

So are there sins that may not lead to death? Some say uncompleted sins, sins that have not been fully carried out. Or, sins of ignorance, sins committed unintentionally, or sins that are latent, or sins of negligence, for example.

The Fathers of the Orthodox Church generally teach, that we must make our choice for or against God in this life. Once we have passed to the other life we will have no opportunity to escape from hell if we have not repented in this life.

What good do our prayers for the dead accomplish?

Most of the Fathers say that our prayers for the departed if they are sinners can lessen their suffering but not actually release them from their sinfulness.

Testimony from Mother Erene

Mother Erene, in a conversation with a previously departed nun, Mother Martha, asked her, “Why do you not hold Liturgies for me?”

“I won’t be given any benefit because everyone will be given according to his or her work. But when I feel that you are thinking about me and praying for me, I come among you during the Liturgy and feel happy. I love being among you and seeing you. And as I pray for you, I like to feel that you remember me in your prayers.”

Intercessory prayer remains a mystery. 

Metropolitan Kolistos Ware says prayer is a mystery:When one living person prays for another living person, we do not understand the manner whereby such prayer proves efficacious.

We cannot fathom the precise relationship between the act of prayer, the free will of the other person, and God’s grace and foreknowledge.

Nevertheless, from our personal experience we know that intercession between the living is effective, and we continue to practice it.

The fact, then, that we do not know exactly how our prayers benefit the dead is not a reason for ceasing to pray for them.

Death and Afterlife 20 - What is Hades?

 

What kind of place is Hades?

Saint Hippolytus the Roman writes: Hades is the place “in which all souls are detained until the time that God has determined.”

This is not a place where people enter a dormant existence. It is where eternal torment begins and continues in Hell after the Second Coming. We are tormented by all the desires we carried with us, but are now not able to fulfill.

Ezekiel; says:

“If a wicked man turns from all his sins which he has committed, keeps all My statutes, and does what is lawful and right, he shall surely live; he shall not die. None of the transgressions which he has committed shall be remembered against him; because of the righteousness which he has done, he shall live....

But when a righteous man turns away from his righteousness and commits iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness which he has done shall not be remembered; because of the unfaithfulness of which he is guilty and the sin which he has committed, because of them he shall die.” (Ezek 18: 21–22, 24)

God allows us to judge ourselves before He judges us through our conscience.

Bishop Theophilus of Antioch (c. AD 180):

He ... will examine all things, and will judge righteous judgment, rendering merited awards to each.

To those who seek immortality by patient endurance in well-doing, He will give life everlasting, joy, peace, rest and an abundance of good things.

To the unbelieving and despisers, who do not obey the truth but are obedient to unrighteousness, when they will have been filled with adulteries and fornications, ... there will be anger and wrath, tribulation and anguish. At the end, everlasting fire will possess such men.

Repentance is not possible at this time.

St. John Chrysostom also tells us, “When we depart to that place, we have no longer the option of repentance, nor of washing away our misdeeds.”

This same sentiment is echoed by St. Cyprian of Carthage:, St. Basil the Great, St. Gregory Nazianzen.

Death and Afterlife 19 - Will We Chose Hades or Paradise?

 

A journey into the unknown.

In this series we have explored the nature of the journey we will face after we die. We know it is not really death because our soul lives on. In this journey we will face a struggle without pain as the soul separates from the body, and then we will enter an unknown territory. There will be an ordeal as we struggle to find the proper path based on the condition of our soul and the time of our physical death. So what happens next?

Next we experience either a foretaste of Heaven or of Hell. 

Our soul will settle in what is called Paradise or Hades awaiting to be rejoined with our spiritual bodies at the Second Coming of Christ as promised. Our residence will for the time being be in a temporary state as a result of our own condemnation. Were we strong and persistent in our desire to be united with God, or were our passions still powerful enough that we were influenced by the forces of the demons who are trying to pull us towards hades, away from God?

This new state is analogous to sleep.

St Aphrahat the Persian (Demonstration 8.19) writes:

The errant servant while he is sleeping desires not to awake, for he knows that when the dawn shall come and he shall awake, his lord will scourge and bind him.

But the good servant, to whom his lord had promised gifts, looks expectantly for the time when dawn shall come and he shall receive gifts from his lord. And even though he is soundly sleeping, in his dream he sees something like what his lord is about to give him, whatsoever he has promised him, and he rejoices in his dream, and exults, and is gladdened.

As for the wicked, his sleep is not pleasant to him, for he imagines that lo! the dawn has come for him, and his heart is broken in his dream.

But the righteous sleep, and their slumber is pleasant to them....Then in the watch of the dawn they awake with joy.

But as for the wicked, their sleep lies heavy upon them, and they are like a man who is laid low by a great and deep fever, and tosses on his couch hither and thither, and he is terrified the whole night long, which lengthens itself out for him and he fears the dawn when his lord will condemn him.

Which will it be Hades or Paradise?