Death

I. What is death?

II. Why humans die

III. Christian attitude towards death

I. What is death?

According to the general sentiment of the human race, we declare death to be the debt of nature. This much has been settled by the voice of God. Tertullian (c. 210, W), 3.227

The operation of death is plain and obvious: it is the separation of body and soul. Tertullian (c. 210, W), 3.228

We define the first death in this manner: death is the dissolution of the nature of living beings. Or we can say that death is the separation of body and soul. Lactantius (c. 304–313, W), 7.61

II. Why humans die

If a vessel being molded has some flaw in it, it is remolded or re-made, so that it can become new and entire. So also it happens to man by death. For somehow or other he is broken up, that he may rise in the resurrection whole. I mean, spotless, righteous, and immortal. Theophilus (c. 180, E), 2.104, 105

God set a limit to man’s sin, by interposing death. For death causes sin to cease. It puts an end to it by the dissolution of the flesh. This dissolution should take place in the earth, so that man, ceasing at length to live to sin, and dying to it, might begin to live to God. Irenaeus (c. 180, E/ W), 1.457

Although the body is dissolved at the appointed time, because of that original disobedience, it is placed, as it were, in the crucible of the earth, to be re-cast again. When it is re-cast, it will not be as this corruptible [body]. Rather, it will be pure, and no longer subject to decay. To each body, its own soul will be restored. Irenaeus (c. 180, E/W), 1.570

We boldly assert and persistently maintain that death happens not by way of natural consequence to man, but owing to a fault and defect that is actually unnatural. . . . If man had been directly designed to die as the condition of his creation, then, of course, death must be imputed to nature. However, that he was not thus appointed to die is proved by the very law that made his condition dependent on a warning. And death resulted from man’s arbitrary choice. Indeed, if he had not sinned, he certainly would not have died. Tertullian (c. 210, W), 3.229

An eminent artisan once created a noble statue, made of gold. It was beautifully proportioned in all of its members—exquisite to look upon. But there was an evil man who was so jealous over this beautiful statue that he could no longer bear to see its beauty. So in his envy, he mutilated the statue, destroying its elegance. Upon discovering this, the artificer decided to cast the statue over again. For he had bestowed much pain, labor, and care upon the statue. And he wanted it to be free from defect. So his only choice was to melt the statue down and then remold it to its original beauty. Now, God’s plan seems to be similar. Upon seeing man, his most beautiful work, corrupted by envious treachery, he could not bear to leave man in such a condition. For he loved man, and he did not want man to remain blemished forever and to carry blame for all eternity. So he dissolves man again back to his original materials. In this way, by remolding man, all of man’s blemishes can waste away and disappear. So the melting down of the statue corresponds to the death and dissolution of the body. And the remolding of the statue corresponds to the resurrection after death. Condensed from Methodius (c. 290, E), 6.365

If death were appointed at a fixed age, man would become most arrogant and would be destitute of all humanity. For almost all the rights of humanity—by which we are united with one another—arise from fear [of death] and the consciousness of frailty. Lactantius (c. 304–313, W), 7.285

III. Christian attitude towards death

Let not your heart be troubled, neither let it be afraid. You have heard Me say to you, “I am going away and coming back to you.” If you loved Me, you would rejoice because I said, “I am going to the Father,” for My Father is greater than I. John 14:27, 28

For to me, to live is Christ, and to die is gain. Phil. 1:21

I do not want you to be ignorant, brethren, concerning those who have fallen asleep, lest you sorrow as others who have no hope. 1 Thess. 4:13

We are not concerned when men cut us off. For death is a debt which must at all events be paid. Justin Martyr (c. 160, E), 1.166

Men, after the loss of immortality, have conquered death by submitting to death in faith. Tatian (c. 160, E), 2.71

Since, then, there is certainty as to the resurrection of the dead, grief for death is needless. . . . For why should you grieve, if you believe that your loved one has not perished? . . . We wound Christ when we do not accept with equanimity the summoning out of this world of anyone by Him, as if they were to be pitied. Tertullian (c. 200, W), 3.713

Although the death of children leaves grief for the heart, it is not right to either go forth in black garments, or to bewail them. The Lord prudently says that you must grieve with the mind, not with outward show. . . . Are you not ashamed to lament your children without restraint, like the Gentiles do? You tear your face, beat your breast, and take off your garments. Do you not fear the Lord, whose kingdom you desire to behold? Commodianus (c. 240, W), 4.217

When the dear ones whom we love depart from the world, we should rejoice rather than grieve. Remembering this truth, the blessed apostle Paul in his epistle lays it down, saying, “To me, to live is Christ and to die is gain.” Cyprian (c. 250, W), 5.470

How preposterous and absurd it is, that while we ask that the will of God should be done, yet when God calls and summons us from this world, we do not at once obey the command of His will. . . . Do we wish to be honored with heavenly rewards by Him to whom we come unwillingly? Why, then, do we pray and ask that the kingdom of heaven may come, if the captivity of earth delights us? Cyprian (c. 250, W), 5.473

Our brethren who are freed from this world by the Lord’s summons are not to be lamented. For we know that they are not lost. Rather, they are sent before us. Departing from us, they precede us as travellers—as navigators are accustomed to do. They should be envied, not bewailed! The black garments should not be taken upon us here, when they have already taken white garments there. . . . The Gentiles can deservedly and rightly criticize us that we mourn as though our dead were extinct and lost. For, we say they are alive with God. . . . There is no advantage in setting forth virtue by our words, but then destroying the truth by our deeds. . . . The Holy Spirit teaches by Solomon that those who please God are taken from here sooner and are more quickly set free. Otherwise, while they are delaying longer in this world, they might be polluted with the pollution of the world . . . .
When the day of our summons arrives, we should come without delay. We should come without resistance to the Lord, when He Himself calls us. Although this should always be done by God’s servants, it should much more be done now—now that the world is collapsing.. . . We should ever and a day reflect that we have renounced the world and are in the meantime living here as guests and strangers. . . . Who would not hurry to return to his own country, if he has been placed in foreign lands? Who that is hurrying to return to his friends would not eagerly desire a prosperous gale so that he might embrace those dear to him even sooner. We regard Paradise as our country. We have already begun to consider the patriarchs as our parents. Why do we not hasten and run so that we may behold our country? Why do we not hurry to greet our parents? For a great number of our dear ones are awaiting us there. Cyprian (c. 250, W), 5.474, 475

No one should be made sad by death. In living, there is labor and peril. In dying, there is peace and the certainty of the resurrection. . . . According to John: “If you loved me, you would rejoice because I go to the Father; for the Father is greater than I.” Cyprian (c. 250, W), 5.548

On this account, too, you are about to be called newly-enlightened, because your light is ever new, if you will, and is never quenched. For this light of day, whether we will or no, the night succeeds, but darkness knows not that light’s ray. For the light shines in the darkness, and the darkness apprehended it not. Not so bright at least is the world, when the sunbeams come forth, as the soul shines and becomes brighter when it has received grace from the Spirit and learns more exactly the nature of the case. For when night prevails, and there is darkness, often a man has seen a coil of rope and has thought it was a serpent, and has fled from an approaching friend as from an enemy, and being aware of some noise, has become very much alarmed; but when the day has come, nothing of this sort could happen, but all appears just as it really is; which thing also occurs in the case of our soul. For when grace has come, and driven away the darkness of the understanding, we learn the exact nature of things, and what was before dreadful to us becomes contemptible. For we no longer fear death, after learning exactly, from this sacred initiation, that death is not death, but a sleep and a seasonable slumber; nor poverty nor disease, nor any other such thing, knowing that we are on our way to a better life, undefiled and incorruptible, and free from all such vicissitudes. – John Chrysostom, Instructions to Catechumens, Section 2

4. Let no man therefore beat himself any more, nor wail, neither disparage Christ’s achievement. For indeed He overcame death. Why then do you wail for nought? The thing has become a sleep. Why lament and weep? Why, even if Greeks did this, they should be laughed to scorn; but when the believer behaves himself unseemly in these things, what plea has he? What excuse will there be for them that are guilty of such folly, and this, after so long a time, and so clear proof of the resurrection?

But you, as though laboring to add to the charge against you, dost also bring us in heathen women singing dirges, to kindle your feelings, and to stir up the furnace thoroughly: and you hearken not to Paul, saying, What concord has Christ with Belial? Or what part has he that believes with an infidel?

And while the children of heathens, who know nothing of resurrection, do yet find words of consolation, saying, Bear it manfully, for it is not possible to undo what has taken place, nor to amend it by lamentations; art not thou, who hear sayings wiser and better than these, ashamed to behave yourself more unseemly than they? For we say not at all, Bear it manfully, because it is not possible to undo what has taken place, but, bear it manfully, because he will surely rise again; the child sleeps and is not dead; he is at rest and has not perished. For resurrection will be his final lot, and eternal life, and immortality, and an angel’s portion. Do you not hear the Psalm that says, Return unto your rest, O my soul, for the Lord has dealt bountifully with you? God calls it bountiful dealing, and do you make lamentation?

And what more could you have done, if you were a foe and an enemy of the dead? Why, if there must be mourning, it is the devil that ought to mourn. He may beat himself, he may wail, at our journeying to greater blessings. This lamentation becomes his wickedness, not you, who art going to be crowned and to rest. Yea, for death is a fair haven. Consider, at any rate, with how many evils our present life is filled; reflect how often you yourself hast cursed our present life. For indeed things go on to worse, and from the very beginning thou were involved in no small condemnation. For, says He, In sorrow you shall bring forth children; and, In the sweat of your face shall you eat your bread; and, In the world you shall have tribulation. John 16:33

But of our state there, no such word at all is spoken, but all the contrary; that grief and sorrow and sighing have fled away. Isaiah 35:10 And that men shall come from the east and from the west, and shall recline in the bosoms of Abraham and Isaac and Jacob. Matthew 8:11 And that the region there is a spiritual bride-chamber, and bright lamps, and a translation to Heaven.

5. Why then disgrace the departed? Why dispose the rest to fear and tremble at death? Why cause many to accuse God, as though He had done very dreadful things? Or rather, why after this invite poor persons, and entreat priests to pray? In order, says he, that the dead may depart into rest; that he may find the Judge propitious. For these things then are you mourning and wailing? You are therefore fighting and warring with yourself: exciting a storm against yourself on account of his having entered into harbor.

But what can I do? says he: such a thing is nature. The blame is not nature’s, neither does it belong to the necessary consequence of the thing; but it is we that are turning all things upside down, are overcome with softness, are giving up our proper nobility, and are making the unbelievers worse. For how shall we reason with another concerning immortality? How shall we persuade the heathen, when we fear death, and shudder at it more than he? Many, for instance, among the Greeks although they knew nothing of course about immortality, have crowned themselves at the decrease of their children, and appeared in white garments, that they might reap the present glory; but thou not even for the future glory’s sake ceasest your woman’s behavior and wailing.

But have you no heirs, nor any to succeed to your goods? And which would you rather, that he should be heir of your possessions, or of Heaven? And which did you desire, that he should succeed to the things that perish, which he must have let go soon after, or to things that remain, and are immoveable? You had him not for heir, but God had him instead of you; he became not joint-heir with his own brethren, but he became joint-heir with Christ.

But to whom, says he, are we to leave our garments, to whom our houses, to whom our slaves and our lands? To him again, and more securely than if he lived; for there is nothing to hinder. For if barbarians burn the goods of the departed together with them, much more were it a righteous thing for you to send away with the dead what things he has: not to be turned to ashes, like those, but to invest him with more glory; and that if he departed a sinner, it may do away his sins; but if righteous, that it may become an increase of reward and recompense.

But do you long to see him? Then live the same life with him, and you will soon obtain that sacred vision.

And herewith consider this also, that though you should not hearken to us, you will certainly yield to time. But no reward then for you; for the consolation comes of the number of the days. Whereas if you are willing now to command yourself, you will gain two very great points: first, you will deliver yourself from the intervening ills, next, you will be crowned with the brighter crown from God. For indeed neither almsgiving nor anything else is nearly so great as bearing affliction meekly.

Bear in mind, that even the Son of God died: and He indeed for you, but thou for yourself. And when He said, If it be possible, let the cup pass from me, Matthew 26:39 and suffered pain, and was in agony, nevertheless He shunned not the end, but underwent it, and that with its whole course of exceeding woe. That is, He did by no means simply endure death, but the most shameful death; and before His death, stripes; and before His stripes, upbraidings, and jeers, and revilings; instructing you to bear all manfully. And though He died, and put off His body, He resumed it again in greater glory, herein also holding out to you good hopes. If these things be not a fable, lament not. If you account these things to be sure, weep not; but if you dost weep, how will you be able to persuade the Greek that you believe?

6. But even so does the event still appear intolerable to you? Well then, for this very cause it is not meet to lament for him, for he is delivered from many such calamities. Grudge not therefore against him, neither envy him: for to ask death for yourself because of his premature end, and to lament for him that he did not live to endure many such things, is rather the part of one grudging and envying.

And think not of this, that he will no more return home: but that yourself also art a little while after to go to him. Regard not this, that he returns here no more, but that neither do these things that are seen remain such as they are, but these too are being transformed. Yea, for heaven, and earth, and sea, and all, are being put together afresh, and then shall you recover your child in greater glory.

And if indeed he departed a sinner, his wickedness is stayed; for certainly, had God known that he was being converted, He would not have snatched him away before his repentance: but if he ended his life righteous, he now possesses all good in safety. Whence it is manifest that your tears are not of kindly affection, but of unreasoning passion. For if you loved the departed, you should rejoice and be glad that he is delivered from the present waves.

For what is there more, I pray you? What is there fresh and new? Do we not see the same things daily revolving? Day and night, night and day, winter and summer, summer and winter, and nothing more. And these indeed are ever the same; but our evils are fresh, and newer. Would you then have him every day drawing up more of these things, and abiding here, and sickening, and mourning, and in fear and trembling, and enduring some of the ills of life, dreading others lest he some time endure them? Since assuredly you can not say this, that one sailing over this great sea might possibly be free from despondency and cares, and from all other such things.

And withal take this also into account, that you did not bring him forth immortal; and that if he had not died now, he must have endured it soon after. But is it that you had not your fill of him? But you will of a certainty enjoy him there. But do you long to see him here also? And what is there to hinder you? For you are permitted even here, if you be watchful; for the hope of the things to come is clearer than sight.

But you, if he were in some king’s court would not ever seek to see him, so long as you heard of his good report: and seeing him departed to the things that are far better, are you faint-hearted about a little time; and that, when you have in his place one to dwell with you?

But have you no husband? Yet have you a consolation, even the Father of the orphans, and Judge of the widows. Hear even Paul pronouncing this widowhood blessed, and saying, Now she that is a widow indeed and desolate, trusts in the Lord. Because such an one will appear more approved, evincing as she does greater patience. Mourn not therefore for that which is your crown, that for which you demand a reward.

Since you have also restored His deposit, if you have exhibited the very thing entrusted to you. Be not in care any more, having laid up the possession in an inviolable treasure-house.

But if you would really learn, both what is our present being, and what our life to come; and that the one is a spider’s web and a shadow, but the things there, all of them, immoveable and immortal; you would not after that want other arguments. For whereas now your child is delivered from all change; if he were here, perhaps he might continue good, perhaps not so. Do you see not how many openly cast off their own children? How many are constrained to keep them at home, although worse than the open outcasts?

Let us make account of all these things and practise self-command; for so shall we at once show regard to the deceased, and enjoy much praise from men, and receive from God the great rewards of patience, and attain unto the good things eternal; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen. – John Chrysostom (A.D. 407), Homily 31 on Matthew