Homily for the Seventh Sunday of Luke (St. Cleopa of Sihastria)

Homily for the Seventh Sunday of Luke, 
or Twenty-Fourth Sunday After Pentecost

(On Those Who Have Fallen Asleep in Christ)

"And He said: Do not weep; she has not died, but is sleeping" (Luke 8:52).

By St. Cleopa of Sihastria

Beloved faithful,

In today's Holy Gospel, you heard about two great and glorious miracles performed by our Lord, God, and Savior Jesus Christ. One was the healing of the woman who had suffered from a flow of blood for twelve years, and the other was the raising of the daughter of Jairus, the ruler of the synagogue in Capernaum. In today's sermon, we shall speak about those who have fallen asleep in the Lord.

But first, let us ask a question. For what reason did the Savior say to those who were present and weeping over the daughter of Jairus, who had died: “Do not weep; she has not died, but is sleeping” (Luke 8:52)?

Here is the answer: The Savior spoke these words to show us that, after His coming into the world in the flesh, all those who believe in Him and keep His commandments will no longer die in soul. Even if they die bodily, they are alive before Him, just as Christ also told us elsewhere in the Holy Gospel: “He who believes in Me, even if he should die, will live” (John 11:25). That is, such people are asleep only in body, but not in soul.

The great Apostle Paul also explains this truth at length, saying: “Brethren, concerning those who have fallen asleep, I do not want you to be ignorant, lest you grieve like the others who have no hope” (1 Thessalonians 4:13). Who are those who have no hope? They are those who believe that, when the body dies, the soul also dies, and that their dead will never rise again. Such were, and still are, the pagans who worship idols, and all the peoples who do not believe in Christ and in His resurrection from the dead.

We, however, “believe that Jesus died and rose again.” And likewise, we believe that God “will bring with Him those who have fallen asleep in Jesus at the resurrection, which is to come” (1 Thessalonians 4:14). For “if we have died with Christ, we believe that we shall also live with Him” (Romans 6:8; 1 Corinthians 15:49). As for those who have died in faith in Jesus Christ, they are not dead but asleep, as the Holy and divine Scripture bears witness, saying: “Christ has risen from the dead, being the firstfruits of those who have fallen asleep” (1 Corinthians 15:20). Do you see that it does not say, “the firstfruits of the resurrection of the dead,” but rather, “of those who have fallen asleep”?

Thus, these testimonies of Holy Scripture show us most clearly that those who die in faith in Jesus Christ are not “dead.” For just as we cannot call a sleeping person dead, neither can we call those who have fallen asleep in Christ dead, but rather asleep. At the Last Judgment, they will rise and Christ will bear witness before the Father to their true faith and their good works (Matthew 10:32; 25:34; Luke 12:8; Revelation 3:5). Thus Saint Stephen, the First Martyr and Archdeacon, fell asleep in Christ after being stoned by the Jews for confessing Jesus Christ. He prayed and said: “Lord Jesus, receive my spirit!” And kneeling down, he cried out with a loud voice: “Lord, do not charge them with this sin!” And when he had said this, he fell asleep (Acts 7:59–60).

In this way, millions of saints and martyrs who believed in Christ and confessed Him have fallen asleep. They are not dead, but asleep in Christ until the general resurrection.

Beloved faithful,

Now that you have heard that all those who die with steadfast faith in the name of Jesus Christ are not dead but asleep, it is fitting that we also explain how those who have fallen asleep in Christ will rise. You must know and understand that all those who have fallen asleep in Christ will not rise at the future judgment in the same condition in which they were when their bodies died. No, certainly not.

We have so many testimonies in Holy Scripture concerning this matter that, at the Last Judgment, the bodies of those who have fallen asleep in Christ will be transformed in a great change and will then be clothed with most wondrous qualities and gifts. The great Apostle Paul reveals these qualities and gifts of the bodies of those who have fallen asleep in Christ, saying: “It is sown in corruption, it is raised in glory; it is sown in weakness, it is raised in power; it is sown a natural body, it is raised a spiritual body” (1 Corinthians 15:42–44).

Then, showing that there is a natural body and a spiritual body, he says: “There is a natural body, and there is also a spiritual body.” From this we understand that the bodies of the righteous at the future Judgment will shine like the sun, just as the Lord Himself said: “Then the righteous will shine like the sun in the kingdom of their Father” (Matthew 13:43). We must also know that the bodies of the righteous will then possess a most wondrous lightness and ease of movement. They will travel with the speed of lightning to any part of the world, and as swiftly as thought they will fly down from heaven and come to their graves and their bodies (The Door of Repentance, Brașov, 1812, Book II, p. 85, and Book IV, p. 254).

No hindrance will be caused to them by the weight of their spiritual bodies. For this reason, the wise Solomon compared the righteous to sparks of fire, saying: “As sparks through fire, so shall they run” (Wisdom of Solomon 3:7), for when sparks of fire are scattered by the wind, they disperse everywhere with great ease. At that time, the bodies of the righteous will also possess a great and surpassing subtlety, so that they will pass through other bodies and through every kind of matter, just like the body of the Lord after His resurrection, which passed through the stone of the tomb and through the locked doors of the disciples with great ease and without any hindrance.

But, my brethren, who can describe how great the joy and wonder will be when these spiritual and glorified souls come down from heaven at the future judgment, with their eyes full of light and joy, and seek their bodies on earth? What kind of conversation will then take place between their souls and their bodies? How many sweet and holy kisses, how many spiritual embraces will the souls give to their bodies, with which they lived on earth? Then the soul will say to its body the words found in Holy Scripture: “How beautiful you are, my beloved, and how delightful you are” (Song of Songs 1:15). “My beloved is white and ruddy, distinguished among ten thousand. His cheeks are fragrant, like beds of aromatic herbs, and his lips are like red lilies” (Song of Songs 5:10–13).

After these words, the soul will say to its body: 

 

“Come, my body, my friend from within my own being, let us unite with one another, like a bridegroom with his bride, for behold, the winter has passed and come to an end, and the hail, storms, and turmoil of the world are no more.
 

The blessings of heaven are being prepared. Rejoice, therefore, my brother and fellow dweller. Now God has brought to an end the long-standing longing I had to meet you and be united with you. How many labors we endured together on earth! How many sorrows, how many sufferings, how many tears we shed together! How many vigils and pains we endured together while we lived our earthly life and sighed for eternal life! But now death has been destroyed, the passions have perished, and life and resurrection, incorruption and rest have arrived. Where have you been all these years? Where have you dwelt for so long? O God, how this body of mine lay in the grave among the bones without breath, while I walked about in Paradise, enjoying in part its beauties as a small reward for my little contribution!
 

Come now, my body, and let us receive our full rewards. For you too were my fellow traveler and helper in my labors. You endured insults and dishonor together with me for Christ; you endured the harsh life of fasting and vigil, the cross of repentance, the lack of food, and the deprivation of necessities. You endured all these things together with me, with zeal. How many times did you take bread from your own mouth to feed the poor! How many times did you strip yourself in order to clothe the naked! How many times did you give up your lands and estates, your possessions, wealth, and honor, so as not to disturb the peace with your neighbors! It is therefore right that, just as you sowed so many tears together with me, you should also reap joys together with me. And in all the labors in which you shared with me and helped me, you should now become a sharer with me in my glory.
 

Therefore, rise up, my brother, from the dust and unite yourself with me, so that we may walk together and share together in the reward of our labors” (Ibid., pp. 83–86).

Beloved faithful,

Up to this point, we have spoken about those who have fallen asleep in Christ, about the gifts and qualities that the bodies of those who have fallen asleep in Christ will possess at the future Judgment, and about the conversation that the souls of the righteous will have with their resurrected bodies at the general Judgment in the last days.

Now I shall add a holy and true story from the Lives of the Saints, through which God wondrously showed us the bodily resurrection of those who have fallen asleep in Christ.

In the time of Emperor Theodosius the Younger, who assumed the throne of Byzantium in the year 408 after the coming of the Lord, a cursed heresy arose which claimed that the dead would not rise. But our Most Good Savior, who continually cares for His Church, which He redeemed with His Most Precious Blood, revealed a great and glorious miracle concerning the resurrection of those who have fallen asleep in Him in the following way: Seven young Christian soldiers from the city of Ephesus, whose names were Maximilian, Iamblichus, Exacustodian, Martinian, John, Dionysius, and Antoninus, lived during the great persecutions under the pagan Emperor Decius. They fled from their persecutors and hid in a cave on a mountain called Ohon. While there, praying to God, they fell asleep in that cave and slept for 192 years, until the time of Emperor Theodosius the Younger.

Then, by the power of God, they awoke as though from a very sweet sleep. They became hungry and sent Iamblichus, the youngest among them, into the city of Ephesus to buy them some food. Taking some silver coins, he went into the city of Ephesus, taking great care not to be recognized by anyone and captured by those who tortured Christians. When he went to a bread seller, he took out a silver coin and gave it to the seller. But that coin bore the image of Decius, who had ruled long ago. Seeing this, the bread seller seized Saint Iamblichus and said to him: “Where did you find this treasure? Tell us, or we shall hand you over to the judge.” Then he took Saint Iamblichus to the proconsul and the bishop of the city.

When Saint Iamblichus heard that Emperor Decius had ruled long ago, he fell on his face and said: “Is Decius still emperor in this city?” The bishop said to him: “No, my child. That pagan emperor lived long ago. The Orthodox Emperor Theodosius now reigns over us.” Then Saint Iamblichus said: “I beg you to come with me so that I may show you the cave on Mount Ohon and my companions, so that you may learn the truth from them. For we fled from the pagan Emperor Decius only a few days ago and hid in that cave, and we saw him enter the city of Ephesus.”

Then the bishop and the proconsul, together with the leading men of the city, went with the young man and a multitude of people to the cave. At the entrance to the cave, between two stones, they found two lead tablets on which these words were written: “These seven holy young men fled from the persecutor Decius and hid in this cave, and Decius ordered the cave to be sealed. Thus these young men, who died for Christ, perished within it” (see the Lives of the Saints, August 4). When they read these words, everyone was filled with wonder and glorified God. Then, entering the cave, they found the holy young men sitting joyfully, their faces shining like the light through the grace of God. When the proconsul, the bishop, and the leading men of the city saw them, they fell down and bowed to the ground at their feet, giving great glory to God for deeming them worthy to witness such a glorious miracle.

When Emperor Theodosius heard this, he came to the cave. Entering it, he saw the saints like angels of God, and, falling to his knees, he bowed down before them.

After the emperor had spoken with them for seven days, he saw them bowing their heads and falling asleep the sleep of death, according to God's command. Then he ordered seven golden coffins to be made, and, placing the holy bodies of the young saints in them, he buried them there in the cave.

Beloved faithful,

What duties do we have toward those who have fallen asleep, especially toward our own departed?

We must pray to God for the forgiveness and repose of their souls. And since we do not know which of those who have fallen asleep have been saved and which have not, we are obliged to pray to God for all our departed, commemorating them regularly at the Divine Liturgy and at memorial services with prayers of absolution. In our families, we are also obliged to give alms to the poor in their names. Almsgiving and services with prayers of absolution in the church are the only means of helping the departed. Through these, the Church has delivered many souls from condemnation and saved them.

And if those who have fallen asleep were, during their lives, faithful, lovers of God and the Church, merciful, humble, and had received confession and Holy Communion before their death, the services and prayers of absolution surely save them and deliver them from condemnation into rest.

But if, on the contrary, they lived indifferent lives, far from God and the Church, and died without having confessed, the services and almsgiving no longer lessen the condemnation of their souls, for none of those who die without having been loosed through confession can enter into the rest of Paradise. For the Savior says in the Holy Gospel: “Whatever you loose on earth through confession will be loosed in heaven...”

Thus, we can greatly help the salvation of our departed through services and almsgiving in their names. For the children of the Church of Christ do not die through death; that is, they are not cast into the eternal condemnation of hell, but they sleep, meaning that they rest with the righteous in the bosom of Abraham, that is, in Paradise, until the Last Judgment. Therefore, it is sinful for us Christians to weep over the dead as people without hope. We should grieve only because they have departed from among us, “as those who have hope.”

I also tell you this: It is a sin, and forbidden by the Church, to commemorate in the holy services those who were unbelievers, that is, those who had renounced God, or sectarians, that is, those who had renounced Orthodoxy, and who died as atheists or members of some sect. Likewise, you cannot commemorate in the church those who committed suicide or aborted children, because the former lost their hope of salvation, while the latter were not baptized. Nor can Christians be commemorated in the services if they refused the priest and Holy Communion before death, or if they were unwilling to make peace with and forgive their enemies, even at the hour of death. None of these people may be commemorated.

We also have a great duty toward ourselves and our children: to lead a pure Christian life on earth, continually united with Christ, knowing that we do not know the hour of each person's death and that each person “will be judged according to what he is found doing!”

Therefore, let each of us repent of our sins now, while we still have the opportunity and a little time. Let us confess and receive the Most Honorable Mysteries as often as possible; let us pray unceasingly to God with faith and hope; let us also exhort our children and brethren to repentance and holiness. And for the departed, let us pray as the Holy Church teaches us:

“With the saints give rest, O Christ, to the souls of Your departed servants, where there is neither pain, nor sorrow, nor sighing, but life without end.” Amen.

Source: Translated by John Sanidopoulos.