Sunday, March 23, 2014
I look for the resurrection of the dead.
The eleventh article of the Creed speaks about the general resurrection of the dead, which will come at the end of the world.
The resurrection of the dead that we look for will occur at the same time as the second and glorious coming of our Lord Jesus Christ. At that time all the bodies of the dead will be united with their souls, and they will come to life.
Faith in the resurrection of the dead was expressed as early as Abraham, at the time of the sacrifice of his son Isaac (cf. Heb. 11:17); by Job in the midst of his extreme suffering, For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: And though after my skin has been thus destroyed, yet in my flesh shall I see God (Job 19:25-26); the Prophet Isaiah, Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead (Isaiah 26:19).
The Prophet Ezekiel contemplated the resurrection of the dead in a vision of a field strewn with dry bones. By the will of the Holy Spirit the bones came together, bone to bone, became covered with flesh, and the breath of the Spirit came into them (Ezekiel 37).
Jesus Christ speaks about the resurrection of the dead more than once, Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live (John 5:25). Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (John 5:28-29). Whosoever eateth My flesh and drinketh My blood hath eternal life: and I will raise him up at the last day (John 6:54).
In answering the questions of the unbelieving Sadducees about the resurrection of the dead, Jesus Christ said, Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they neither many, nor are given in marriage, but are as the angels of God in Heaven. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living (Matt. 22:29-32).
The Apostle Paul says, But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by Man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive (I Cor. 15:20-22).
At the moment of the general resurrection the bodies of dead people shall be changed. In essence, the bodies will be the same as we now have, but in quality they will excel our present bodies. They will be spiritual, incorruptible and immortal. Changed also will be the bodies of those people who are alive at the time of the second coming of the Saviour. The Apostle Paul says: It is sown a natural body; it is raised a spiritual body ... we shall not all sleep, but we shall all be changed. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed (I Cor. 15:44, 51-52).
Corresponding to the change in man himself, all the visible world will change. From the corruptible it will turn into the incorruptible.
The souls of people who died before the general resurrection exist under differing conditions. The souls of the righteous will experience a foretaste of eternal blessedness, and the souls of sinners a foretaste of eternal torment. The state of the souls of the dead is determined at the particular judgment, which takes place after the death of each person. This is clearly evident from the teaching of the Lord Jesus Christ about the rich man and Lazarus (cf. Luke 16:19-31). The Apostle Paul also points this out when he says, Having a desire to depart, and to be with Christ; which is far better (Philip. 1:23,24).
Death has great significance in the life of every man. It is the demarcation point by which the time of preparation is ended and the time of reward is begun. But as this particular judgment is not final, the souls of sinful people who died with faith in Christ and repentance are able, to receive relief from suffering beyond the grave and even be completely delivered from it by the prayers of the Church, augmented by works of charity done for them by the living, and especially by commemorating them in the bloodless sacrifice of the Body and Blood of Christ. For this purpose the Orthodox Church established commemoration of the dead, which has been performed regularly since Apostolic times. Commemoration of the dead comprises one of the main parts of the Divine Liturgy. This is evident from the first Christian Liturgy of the Apostle James.
The Apostle John says, If any man see his brother sin a sin which is not unto death, he shall ask, and He (God) shall give him life (I John 5:16).
The Apostle Paul in his epistle to Bishop Timothy writes, I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men, for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth (I Tim. 2:1-4).
The Apostle James says, Confess your faults one to another and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much (James 5:16).
If we should pray for the living, then we should also pray for the dead, because to God there are no dead. To God all are living. The Lord Jesus Christ Himself said, For He is not a God of the dead, but of the living: for all live unto Him (Luke 20:38).
The Apostle Paul wrote to the Christians, For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord’s (Rom. 14:8).
Even in the Old Testament it was the custom to pray for the dead. Thus, for example, the Prophet Baruch prayed for the dead saying, Lord Almighty, God of Israel! Hear the prayer of the dead of Israel and of their sons who sinned before Thee... Do not bring to remembrance the unrighteousness of our fathers (Baruch 3:4-5). Judas Maccabaeus prayed and brought offerings for dead soldiers (II Mace. 12:39-45). Thus, teachings about prayer for the dead are founded upon Holy Scriptures as well as Holy Tradition.
Η αδιαφορία για τον Θεό φέρνει την αδιαφορία και για όλα τα άλλα, φέρνει την αποδύνθεση. Η πίστη στον Θεό είναι μεγάλη υπόθεση. Λατρεύει ο
άνθρωπος τον Θεό και ύστερα αγαπάει τους γονείς του, το σπίτι του, τους συγγενείς του, την δουλειά του, το χωριό του, τον νόμο του, το κράτος του, την πατρίδα του.
Ο Καλός Θεός μας δίνει πλούσιες τις ευλογίες Του. Να μη δείχνουμε αχαριστία και Τον παροργίζουμε, γιατί έρχεται «η οργή του Θεού επί τους υιούς της απειθείας» (Εφ. 5,6). - μη γένοιτο. Στην εποχή μας δεν πέρασαν οι άνθρωποι ούτε πολέμους ούτε πείνα και λένε ότι δεν έχουν ανάγκη και από τον Θεό. Τα έχουν όλα και γι' αυτό δεν εκτιμούν τίποτε. 'Αν όμως έλθη δύσκολος καιρός, πείνα κ.λ.π., και δεν έχουν τι να φάνε, τότε θα εκτιμήσουν και το ψωμί και την μαρμελάδα και όσα θα στερηθούν. 'Αμα δεν δοξάζουμε τον -θεό, επιτρέπει ο Θεός να έρθη μια δοκιμασία, για να εκτιμήσουμε τα πράγματα. Ενώ, όταν τα εκτιμούμε, δεν επιτρέπει ο Θεός να συμβή τίποτε το κακό.
Παλαιότερα που δεν υπήρχαν αυτές οι μεγάλες ευκολίες, και η επιστήμη δεν είχε προχωρήσει τόσο, αναγκάζονταν οι άνθρωποι σε όλες τις δυσκολίες να καταφεύγουν στον Θεό, και ο Θεός βοηθούσε. Τώρα, επειδή η επιστήμη προχώρησε, τον Θεό Τον βάζουν στην άκρη. Πάνε χωρίς Θεό σημερα. Υπολογίζουν: «Θα κάνουμε τούτο, θα κάνουμε εκείνο». Σκέφτονται την Πυροσβεστική, σκέφτονται τις διατρήσεις, το ένα, το άλλο... Αλλά χωρίς Θεό τι να κάνει ο άνθρωπος.