From what has been set forth in the greater part of this volume, we have seen that the Church of Christ is a most true mother of her children. Indeed, Christians find in the Orthodox—Catholic and Apostolic Church such a home, which alone can succor us with the influence that our spirit needs for its uprising and regeneration. It is in the Church that the child is spiritually born in baрtism, and then in growth and moral strength confirmed by the Holy Ghost. When one stumbles, it is in the Church that his cry is heard in confession, and repentance upholds him, while in holy communion it is acknowledged that we are accepted by the Heavenly Father. It is in the Church that the union of a male and a female is blessed, so that the human family may congregate in law-abiding communities. In orders, certain selected members are gifted with a special grace for a definite and responsible mission in this holy household. When human infirmity begins to waste our bodies and endeavors to subdue the vigor of our souls, we are sustained by the ministrations of the servants of the Altar of the church, and not seldom the irrevocable laws of nature bow in submission and give place for special favor of the Creator of the universe to His most pious and most humble creatures. Finally, it is this most sacred Home which secures for us the eternal rest that awaits those who have faithfully labored in its wide fields of usefulness.
On the ground of our hope in Jesus Christ, we expect the resurrection of the dead, which shall take place at the time appointed in the counsels of God, through His omnipotence, at the end of this visible world, in which the bodies of the departed, united with their souls, shall arise and become spiritual, incorruptible, and imperishable (1 Cor., xv. 53, 54), and shall appear at the tribunal of Christ (Matt., xxiv. 31), at which every one shall receive the things done in his body, according to that he hath done, whether it be good or bad (2 Cor., v. 10).
While the Church denounces the false teaching of a Roman Purgatory, she moderates, at the same time destroying the rigorous extreme of cold protestantism. There is no repentance after death. It is on this side of the grave that our lives and the nature of our soul should be developed. The Church of Christ is One, and as such the organic influence of her life may be of benefit to such souls which are in a transitory condition, until they come to their final limit, i. e. the spiritual unchangeable existence. For this reason we surrender to the mercy of God the souls of those Departed in the faith, who have failed to do worthy repentance (Macc., xii. 43), hoping that the prayers that are offered for them may help them in securing a blessed resurrection, especially when they are connected with the offering of the bloodless Sacrifice of the Body and Blood of Christ, as well as the charities which are brought trustingly in their memory (John, xiv. 13).
The following short stanza,—or as it is called—the Kontakion of the burial service may be taken as a keynote, which re-echoes the sentiment found throughout the service:
Rest with the Saints, O Christ, thy servant’s soul, where is no pain, nor grief, nor sighing, but life that endeth not.
The Epistle is taken from Thessalonians, iv. 13-18. The Gospel is read from St. John v. 24-29. This, like, all other services of the Orthodox Church, is full of interest to the student, as well as it is to simpler minds-but persons with believing hearts. The mortal remains of Christians, which were once the temple of the Holy Ghost (1 Cor., iii. 16), inasmuch as they were sanctified by the Sacraments and prayer, we put away, in the bosom of mother earth, with much solicitude and solemnity. In the Church, for those who have eyes to see, ears to hear, and minds to understand—the highest ideal of the beautiful is here presented in ancient, but most significant sacred rites. The most pure, ennobling poetry is heard here in round stanza and prose—a beautiful heritage of the Holy Fathers, and real inspirations of the Holy Ghost. The soundest doctrine to feed and to support our reason is here heard, together with the study of history, especially the narratives, telling how the heroes of the cross won the good battle, and how the champions of the Faith overcame the obstacles put in the way of Truth by heresy, ambition, and falsehood.
The dead are remembered after their burial. During such commemorations at public worship Christians some times bring a preparation of grain (usually wheat) boiled with honey and decorated with fruits. This is also offered sometimes in memory and in honor of a certain Saint. After the service this dish is offered to the clergy to the poor, etc. This custom is very ancient. It reminds us of the history of St. Theodore Tyron, who cautioned the Christians of Euchaeta feed on such a dish for a time in order to protect themselves from the eatables bought in the market, and which were defiled with the blood of idols—sacrifices by command of the impious Julian. The symbolism of this ceremony is worthy of mention. The grain as our body must be buried to bring forth a resurrected and beautiful fruit. May we all taste of The hidden life in God, which, as the honey is sweet. Amen.
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