Death and Resurrection
Metropolitan Augoustinos (Kantiotes) of Florina
I hesitate to speak to you, brothers and sisters, for our times are like those described in a certain prophecy wherein it is said that the ears of men will be open to the devil, but not to Christ. For your sakes, however, I will deign to say a few words, knowing that though not everyone will listen to me, perhaps half will; and if not half, perhaps ten; and if not ten, perhaps one. If even one hears me, this is enough! The reward is great! As Christ himself says, one soul is worth more than the whole visible world.
There is one lone word which causes everyone to quake with fear. What word is it? It is the word ‘death’. When people hear the word ‘death’, they become agitated and uneasy. Once when I was a young ierokyrakas (preacher) visiting a village, I uttered the word ‘death’ somewhere in the context of my sermon, and at that very moment I overheard someone in the crowd cry out with terror, “Knock on wood!” They thought that by doing this they might chase death away. Death will come, however; it is a fact of life.
When will it come? It will come at the moment we least expect it. It comes at night – in the middle of the night; it comes in the morning; it comes while one is at work; it may come anytime. The hour when we will give up our soul to God is unknown to us.
What is death? Is it oblivion? Non-believers say that it is oblivion. You die, they say, and that’s it; you are finished, gone! But we say that beyond the grave there exists another life. The body may dissolve into those elements from which it is composed, but the soul is immortal and eternal and lives on until one day the body will resurrect and the immortal soul will return to it. There will be a resurrection!
‘Are there proofs of this?’ the atheists ask. There are, indeed! What are these proofs? There are three kinds of proofs, in fact: first, we have the testimony of nature; second, we have the various prophesies of the Holy Scriptures; and third, we have the relevant miracles of our Lord Jesus Christ.
So there are proofs of the resurrection! Every seed proclaims this to us. What is a seed? It is but the tiniest little thing. You sow it in the earth, it decays, and then from it a little stem grows, eventually peeking out from the earth and sprouting sometimes thirty, sometimes sixty, sometimes one hundred bean sprouts. During the summer months these plants cover entire fields like a green sea – what a beautiful sight! Once a non-believing scientist visited the Holy Mountain, staying at a kelli whose elder loved flowers. As the courtyard was fragrant with the scent of multi-coloured flowers, the elder asked his visitor, “Do you know where all these came from?” “Where?” replied the scientist. “I will show you,” said the elder. Disappearing for a moment, he returned with a box containing seeds. If you have ever seen a seed, you will know that it is often smaller than the head of a pin, and yet within it hides a flower, a plant, or even a great tree. How can this be? Try as it may, science cannot make a seed. The Apostle Paul himself uses this example. “You doubt that there is a resurrection?” the elder continued, “Just look at the seed. Just as a seed falls to the ground, decays, and then grows into a beautiful plant or tree, so man dies and his body decays under the earth so that one day from that decayed body a new, more beautiful body might proceed.” The whole of nature preaches the resurrection: the sun which rises in the morning, the moon which comes out at night, the stars which shine in the heavens; the whole universe proclaims this!
Prophesies, too, announce the resurrection of the dead. We hear one such Old Testament prophesy read on Holy Saturday. What does it say? The Prophet Ezekiel stood over a plain which was full of bones and suddenly heard a voice saying, “Can these bones live?” To this he replied, “Lord, you know.” God then commanded him, “Preach, speak to these bones.” Then the earth began to shake and the bones came back together forming skeletons, and sinews bound them together and skin covered them. They were yet missing souls, however, so lastly God commanded Ezekiel to preach again, and finally all those bodies resurrected. This vision is a prophesy concerning the resurrection of the dead.
But the greatest argument proving that death has been overcome lies in those miracles where Christ raised men from the dead. There are three such miracles that he worked on others: first, he raised Jarius’ daughter; second, he raised the son of the widow of Nain – weeping loudly over the loss of her only child, Christ approached her and said, “Weep not”; and third, he raised his friend Lazarus who was four days in the tomb. Finally, after enduring death on the Cross and three days in the tomb, Christ then resurrected himself.
There is such a thing as the resurrection then! As certain as you are that tomorrow will be Monday, so certain should you be that the dead will rise! Accordingly, death should not be called ‘death’, but rather ‘sleep’. When a mother sees her child sleeping does she weep? No! For she knows that he will wake up energetic and refreshed. And nekrotafia (graveyards) should not be called nekrotafia, but rather koimitiria (sleep-yards). Death is a sleep – this is what the Gospel, the Church, and Saint Kosmas all tell us – and therefore Christians should not weep inconsolably on its account. Just as one who sleeps eventually wakes up, so one day will all the dead be resurrected in order to be judged in accordance with their works, “…and these (those on the left) shall go away into everlasting punishment: but the righteous into life eternal.”
The resurrection of Christ and of every mortal man – the common resurrection – is a fact. And this we confess every time we say the Creed: “And I look for the resection of the dead, and the life of the world to come. Amen.”
This is what I had wanted to say to you. And I preach with the hope that what I have said has not fallen on deaf ears for without having met certain preconditions, it is impossible for one to believe in the resurrection: I hope that none among you is an atheist; everything around you cries out that God – the Lord of life and death – exists; I hope that none among you is impious or a blasphemer – he who believes in the resurrection and the judgement does not disrespect the judge; I hope that all of you go to church. Be honorable and hard-working, labour all week. Then, when daybreak comes on Sunday and the bells ring out, fly to the church. Are any of you absent? There are 168 hours in a week; God asks but one! That is how long the Divine Liturgy lasts from “Blessed is the Kingdom…” until, “Through the prayers of our Holy Fathers…”. Come to church, then, say a “Glory to thee, O God”, say a thank-you for the good things he has given you. Finally, I hope that you all long for the Jerusalem-on-High. You love your earthly homeland, boasting that we built the Parthenon and the Hagia Sofia while other peoples were still living in caves and eating acorns. But if we love our earthly homeland this much, how much more ought we to love our heavenly and eternal homeland?
With this hope, then, as a bishop, I bless you. I bless your homes, your families, your work, and I pray that, through the prayers of the Theotokos, God will be with you now and always. Amen.
 From the book Εμπνευσμένα Κηρύγματα Ορθοδόξου Ομολογίας και Αγιοπατερικής Πνοής (Orthodoxos Kypseli: Thessaloniki, 2011), 413-417. Translated by Fr John Palmer.
 See 2 Timothy 4:4, “And they shall turn away their ears from the truth, and shall be turned unto fables.”
 See Matthew 16:26, “For what is a man profited, if he shall gain the whole world, and lose his own soul?” and Mark 8:37, “Or what shall a man give in exchange for his soul?”
 One who has a licence to preach in a particular diocese.
 See 1 Corinthians 15:36-38, “Thou fool, that which thou sowest is not quickened, except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body.
 See Ezekiel 37:1-10.
 Luke 7:13.
 See John 11:39.
 Nekrotafia is a composite word combining the words nekros – dead – and taphos – grave roughly translated as ‘cemetery’. Here Metropolitan Augustinos is telling us to prefer to word koimitirio which also means ‘cemetery’ is rooted in the Greek work koimaw meaning ‘to sleep’.
 Matthew 25:46.