Why Orthodoxy? Body and Blood: Holy Communion as the foundation of true Christian Worship

True Christianity has always been maximalistic in Its belief. In recent times there has developed an idea that It should, and must be minimalistic. The nebulous line goes, “As long as you believe Jesus is Lord.” What kind of Lord or God becomes secondary to a degree. In fact one can get the impression that not even God Himself is sure what to teach those who believe in Him, one year He is speaking this, and then in a few years it changes (again!), to the point that He even seems to tell different groups radically different things!

Due to this relativism of belief, many foundational tenets of Christianity have been ignored or outright rejected by various groups. One such vital and unalterable cornerstone is Holy Communion. It has been the defining mark of True Christian worship since the very beginning. It is abundantly clear that Christians from the earliest times knew Holy Communion to be the Body and Blood of Christ. Not until the past few hundred years did the idea arise that it is not in truth Body and Blood, but only figuratively.

Let us look briefly at Christian teaching.

Christ Jesus Himself instituted Holy Communion. All three synoptic Gospels record a very similar command from the Lord, “Take, eat, this is My Body … Drink from it, all of you, for this is My blood of the new covenant, which is shed for many for the remission of sins … Do this in remembrance of Me” (Cf. Mat. 24:26-29, Mk. 14:22-25, Lk. 22:17-20). This is My Body and Blood. Most of the time in the Gospels when Christ speaks in a parable (figuratively) He goes on to explain to His disciples the underlying meaning of the figure. Here He does not, He makes a simple statement. But let us continue. In the Gospel according to John, we find a very detail teaching by Christ on His Body and Blood. Since the beginning this passage had been seen as Eucharistic, and not until the past few hundred years has it been couched it in a figurative light by those who refuse the very evident and literal intent of Christ's words. Christ says, “Truly, Truly, I say to you, Moses has not given you the bread out of heaven, but My Father gives you the bread, the true one, out of the heavens. For the bread of God is the One coming down from the heavens and giving life to the world … I am the bread of life; the one who comes to me in no wise shall hunger; and the one who believes in Me in no wise shall thirst at any time” (Jn 6:32-35). Christ Jesus clearly identifies His very Self as being life-giving bread. This is one of the many very purposeful I AM (Ego Eimi) statements in St. John.

In the following verse, Christ's Jewish listeners begin murmuring because He has identified Himself as the bread from heaven (cf. Jn 6:41). At this point the Lord begins to be even more explicit in His teaching, “Truly, Truly, I say to you, the one who believes in Me has everlasting life. I am (Ego Eimi) the bread of life. Your fathers ate the manna in the wilderness and died. This One is the bread of life, the One coming down out of the heavens, in order that anyone might eat of it and not die. I am the bread of life, the living one, the One having come down out of the heavens; if anyone should eat of this bread, he shall live forever” (Jn. 6:47-51a). Come … eat. The Greek word here is clearly, to eat (phago). But, once again, Christ Jesus does not stop at the concept of eating. He continues the teach them, “And indeed the bread that I will give is My flesh, which I will give for the life of the world” (Jn. 6:51b). His listeners if not already confounded are even more so, they wonder loudly and doubtfully how this could be (cf. Jn. 6:52).

At this point, the Lord makes His strongest statement yet, “Amen, Amen, I say to you, unless you should eat the flesh of the Son of Man and drink His blood, you are not having life in yourselves. The one who partakes of My flesh and drinks My blood has eternal life; and I will raise him up on the last day. For My flesh is true food and My blood is true drink. The one who eats My flesh and drinks My blood abides in Me, and I in him … the one who eats Me, even he shall live because of Me” (Jn 6: 53-57, bold highlights mine). Christ progressively reveals the unfathomable truth He is speaking about, come and eat, eat My flesh, drink My blood. In the Greek, the complete force of Christ's words is clearly evident. Unfortunately, some translations have softened this force. True (bold in the quoted text) is aleethis, which means as true as true can be, reality, most certainly, existent truth, in other words right now Christ is emphasizing - I am not speaking in figures. The word 'partakes' is the Greek word trogo which means quite clearly to gnaw, crunch, or masticate. This use of partake/eat is clearly not figurative. An honest look at the context of these verses reveals that Christ Jesus was very clear about the need to receive His Body and Blood. The end result of this teaching is that many of His disciples leave saying, “Hard is this saying; who is able to hear it” (Jn 6:60)? The Lord does not at this point tell them, “Wait I am speaking in figures! You do not really have to eat my Body or literally drink my Blood. This is just an image of spiritual communion with Me!” No. In fact, He is so serious about this teaching that He asks the twelve if they would like to leave also. The Lord also reveals that reception and belief in the mystery of Holy Communion come by the Holy Spirit, “It is the spirit that makes alive; the flesh profits nothing, the words I have spoken to you are spirit and life” (Jn 6:63).

The very earliest Christian witnesses, outside of Scripture, confirm an unshakable belief in Holy Communion as the Body and Blood of Christ. St. Ignatius of Antioch (a disciple of the Apostle John) says regarding Communion, “Breaking one bread, which is the medicine of immortality, the antidote we take in order not to die but live forever in Jesus Christ.” And again he says, “Take care, therefore, to participate in one Eucharist (for there is one flesh of our Lord Jesus Christ, and one cup, which leads to unity through His blood ….” Another witness of early Christian worship, St. Justin Martyr, relates, “we do not receive these things as common bread or common drink; but as Jesus Christ our Savior being incarnate by God's word took flesh and blood for our salvation, so also we have been taught that the food consecrated by the word of prayer which comes from him, from which our flesh and blood are nourished by transformation, is the flesh and blood of that incarnate Jesus.” The list of testimony could go on, down until our own day, but there is not enough space here for that.

One would do right to wonder why such a paramount belief has been reduced, minimized, and even abandoned by so many groups who claim Jesus Christ as Lord?

Orthodox Christianity has held true to the vital Christian belief of Christ's true Body and Blood throughout the years, it is indeed the foundation and apogee of true Christian worship. 

True Christianity is not relaxation

St. Dimitry of Rostov

Be zealous, o man, and always be a blaze in soul; flee despondency and coldness so that you will not hear: Because “you were neither cold nor hot … I will vomit you out of my mouth” (Rev. 3:15, 16). Strive to be watchful and do not waste the time of your life in vanity, for it has been given to you for the correction of soul and the acquiring of eternal good. Look to it that not one day would pass in vainity – for if you lose the day (to vanity) then you will never have it again. If a day has passed, it has passed; it is not within your power to return it. Therefore, do not waste your day on emptiness, instead use the given flow of time to perfect yourself. True life was not given to you in vain, but for this: that you would use each day for profit and be accomplishing the struggle (podvig) for virtues; never be idle.

True life (spiritual life) is not relaxation, but battle and war, a time for trading, a school, a navigation across the sea. There can be no tranquility during war, or rest in school or in trading, or ease when sailing upon the sea. Who is on the sea without fear and sobriety? Who is in the midst of war without dread? Who goes to market or school for rest? No one. Be not slothful in the things of God, nor despondent, but resolutely ready yourself and labor. For you the harvest is now; now is the time for trading;¹ now is the time for buying – reap and buy now so that you will not be found with empty hands, a stranger to God's grace, and turned over to sever judgment. The Lord rebuked the lazy servant, not for receiving and preserving the talent, but for failing to multiply it, “You wicked and lazy servant … you ought to have deposited my money with the bankers, and at My coming I would have received back my own with interest” (Mat. 25:26-7).

Do not bury the talent given to you in the earth through sloth and carelessness, instead strive, be vigilant, ceaselessly adding warmth to warmth and fire to fire, so that you multiply the good given to you and may daringly say to the Lord on that Day, “Here, Lord, I have gained five talents,” and you will hear the Lord's sweet voice, “Well done, good and faithful servant; you were faithful over few things, I will make you ruler over many things. Enter into the joy of your lord” (Mat. 25: 20-21).

Translated from Russian by Fr. Zechariah Lynch

1 cf. The parable of the Hidden Treasure and the Pearl of Great Price, Matthew 25: 13:44-46.   

True Christianity and The Fundamental Task of the "New" World

By Archbishop Averky of blessed memory, +1976

The fundamental task of the servants of the coming Antichrist is to destroy the old world with all its former concepts and "prejudices" in order to built in its place a new world suitable for receiving its approaching "new owner" who will take the place of Christ for people and give them on earth that which Christ did not give them ....

One must be completely blind spiritually, completely alien to true Christianity not to understand all this!

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Zeal for God, zeal for the Truth is not "phariseeism," just as "humility" before the enemies of God, the enemies of the Church, before diabolical Evil, is not the true and saving humility of the Publican, but just destructive self-deception, leading to the depths of hell.

In our times, when there are such strong doubts about even the existence of Truth, when every "truth" is considered relative and it is considered proper for each person to hold to "his own truth," the struggle for the Truth acquires a particularly important meaning. And the person who does not sympathize with this struggle, who sees in it only a manifestation of "phariseeism" and suggests "humbling oneself" before Falsehood by falling away from the Truth, should naturally be recognized as a betrayer of the Truth, whoever he might be, whatever he might call or consider himself.

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Thus we evidently have lived to see this "terrible and quick collapse of the structure of the Church!" The enemy of the human race is employing all his efforts and all his means to pull it down, and he is widely supported in this by open and secret apostates from the true faith and Church, including even those who have betrayed their high vocations and oaths as clergymen and even as hierarchs heading certain individual churches.

In truth, we are experiencing a terrible time, a time such as has never before been seen in the history of Christianity, in the history of mankind! A time of almost total instability!

And insofar as we wish to remain faithful to true Orthodoxy, many obligations are placed upon us. We must, as Bishop Ignatius instructs us, avoid and protect ourselves from the Apostasy which is growing so rapidly in the world. We must defend ourselves against the corrupting spirit of the times to avoid its influence.

And to this end we must first of all understand and never forget: that at the present time not everything that bears the most holy and most dear name of Orthodoxy really is Orthodoxy. There now also exists pseudo-Orthodoxy, which we must fear and from which we must flee as from fire; that true Orthodoxy is only that which does not accept and does not permit in anything, either in teaching or in church practices, any sort of innovations opposed to the Word of God and the decrees of the Universal Church; that true Orthodoxy does not bless and does not indulge modern fashion- the morality and customs of the modern, corrupt world, which, even more than in Apostolic times, is lying in evil, for it is a world which has abandoned God; that true Orthodoxy considers only pleasing God and saving souls, not arrangements for temporary, earthly happiness, a career, and earthly advantages and possessions; that true Orthodoxy is spiritual, not natural and carnal, not attached to the earth-to earthly feelings and experiences.

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As salt preserves food from decay and makes it healthful and pleasant to the taste, so too true Christians preserve the world from moral decay and facilitate its return to health. But if the salt "loses its savor," as the Gospel says, i.e. "loses its strength" (in the East there actually is a kind of salt which can lose its taste), then it becomes good for nothing except to be "thrown out to be trodden under foot of men" (cf. the Gospel reading for the third day of the feast of Pentecost, Matt. 5:313).

How terrible this is! And we find ourselves living in such times when the tendency dominating the world is directed toward making all Christians such "salt which has lost its savor," once it has abolished the true Church of Christ derived from the Holy Apostles and thus has deprived Christians of the grace of the Holy Spirit.

This is the so very fashionable, so-called "ecumenical movement," which is based in the position that supposedly the true Church of Christ does not presently exist on earth and it is necessary to create it anew...through the unification of all Christians belonging to various "churches" and confessional associations and organizations; this will be done by various mutual concessions in matters of doctrine and the development of a new, common system of doctrine acceptable to all and, along with it, of course, a new world view.

And the opinion, extremely popular in our times, that "it's all the same which church you go to; after all, God

The Ark of Salvation

is one" is in agreement with this tendency. Yes! God is one, but, you know, He also gave us one faith; He created one Church for us, not many different faiths and "churches." This is confirmed by the holy Apostle Paul when he says, "One Lord, one faith, one baptism, one God and Father of all," and so we Christians should form "one body and one spirit," as we are called to "in one hope of our calling" (Eph. 4:4-6).

If there is only one true faith and only one true Church, then as a consequence all other faiths and "churches" are false, not true. How then can anyone say that all faiths and "churches" are of equal value and that "it is all the same which church you go to." Therefore one can and must speak not of the ecumenical unification of everyone for the creation of some new Church, but only of the restoration of union between all who have fallen away and the one true Church of Christ to which Christ the Savior Himself gave the great and sure promise that "the gates of hell will not prevail against it" (Matt. 16:18).

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While struggling resolutely against the most minute manifestations of evil and sin in our own souls, let us not fear to uncover and point out evil everywhere where it is to be found in modern life-not from pride and self-love, but only out of love for the truth. Our chief task in this evil time of lying shamelessness is to remain totally faithful and devoted to the genuine truth of the Gospel and to the author of our salvation, Christ, the Giver of life Who rose on the third day from the tomb, the Conqueror of hell and death.

Excerpts from Various Writings of Archbishop Averky

Orthodox Vespers Service for the New Martyr Grand Duchess Elizabeth

Having been deeply moved by the life of the New-Martyr Elizabeth, I began searching for service material so that we may serve her feast day, but was unable to find it in English. Yet, with the help of a friend I was able to find it in Slavonic. The translation below is by my wife and me. Although there may be another translation out there somewhere, I hope this will enable others seeking service material in English to offer praise to God in His saints. New-Martyr Elizabeth pray to God for us!

The New-Martyr Elizabeth

Vespers Service to the Venerable-Martyr Elizabeth and Her Companions

July 5^th/18^th

Composed by a Hieromonk of Mt. Athos

Julian (Old) Calender rubric- if the Superior allows the service may be done in conjunction with that of the Venerable Sergius of Radonezh

Lord I have called, Tone 1, on 6 -

melody: O Heavenly Ranks

O Venerable-Martyr Elizabeth, * Taking up the cross upon thy shoulders,* thou wast obedient even unto death * for the sake of thy Beloved, crying out * no one can separate me * from His love!

O Venerable-Martyr Barbara, * thou wast faithful to thy superior in this temporal life, * remaining steadfast until the end * according the word of Christ, the Leader and Judge of the contest, * the one who is faithful in little, * shall be faithful in much.

Grown from a blessed root, * subdeacon John, Constantine, and Igor, princes and patient passion-bearers, * and good sufferers for Christ. * O Lord, when the time of our testing comes upon us * may we bring forth spiritual fruit, * and also be crowned.

Today we celebrate the venerable Serge, * and the translations of relics, * O Grand Duke and passion-bearer Serge, * thou hast crossed over to eternity, * together with the faithful Feodor. * All these saints we magnify!

Glory … Tone 6

Lambs of the True Shepherd, and revealed passion-bearers, * O Venerable-Martyrs Elizabeth, and Barbara, * great princes John, Constantine, Igor and Serge, * patient sufferer Feodore together with Vladimir, * amidst the wild wolves you were unharmed, * you came to a good end and preserved your faith in Christ the Great Shepherd; * now you abide in the divine heavenly mansions.

Now and ever …

Theotokion or Stavrotheotokion in the same tone

Apostika

Verses from the Octoechos

Glory … Tone 8

O praised Martyrs of Christ, * subduing¹ all mortal inclinations, * you looked upon temporal death as nothing, * and arming yourselves with bravery * you went in courageous wisdom to battle, * and now are clothed in victorious glory, * counted together with the righteous, * along with all of them, * we praise and magnify you!

Now and ever …

Theotokion or Stavrotheotokion in the same tone

Troparion, Tone 4

Meekness, humility and love dwelt in thy soul, * Diligently didst thou minister unto the suffering; * O Holy Passion-Bearer Princess Elizabeth, * With faith didst thou also endure suffering and death * For Christ with the Martyr Barbara. * Together with her pray for all them that honor you with love.²

Kontakion, Tone 4

From the glories of an earthly kingdom, * through taking up the Cross, thou didst pass over into heavenly glory; * by praying for thine enemies, thou hast obtained eternal joy, * O Holy Martyr Grand Duchess Elizabeth, * and the Martyr Barbara, * pray for the salvation of our souls.

Unless otherwise noted translated by Fr. Zechariah and Mat. Natalia

The original Slavonic may be found here

1Literally: persecute

2 Not our translation, from the book Grand Duchess Elizabeth of Russia. 

Solid as rock or quick like sand?

“Therefore everyone who hears these words of Mine, and does them, I will liken to a prudent man who built his house upon the rock. And the rain came down, and the rivers rose, and the winds blew, and fell upon the house; and yet it fell not, for it had been founded upon the rock. And everyone who hears these words of Mine, and does not do them, shall be likened to a foolish man who built his house on the sand. And the rain cam down, and the rivers rose, and the wind blew, and struck against the house; and it fell. And the fall of it was great” (Mat. 7:24-27).”

“To master any art requires time and much instruction. Can the art of arts alone be mastered without learning? No one without experience would go in for farming; nor would someone who has never been taught medicine try to practice as a doctor. The first would be condemned for making good farmland barren and weed-infested; the second, for making the sick worse instead of better. The only art which the uninstructed dare to practice, because they think it the simplest of all, is that of the spiritual way. What is difficult, and the majority regard as easy; and what Paul says he has not yet apprehended (cf. Phil. 3:12), they claim to know through and through, although they do not know even this: that they are totally ignorant.”

St. Neilos the Ascetic

“In the world you live in … you must have seen how long it takes an artist to train for his art, and how much effort he must devote to it. Is it not natural that the art of arts should exact even more time and even greater effort? … No art is acquired easily or without much diligent study and practice. Could it be otherwise with the greatest art of all – the art of arts – the spiritual life, the soul's salvation?”

St. Macarius of Optina

“Usually, people prefer to remain silent concerning a matter which they know nothing about and do not understand. This, of course, is completely sensible. Let us imagine, for example, a person who knows nothing about chemistry but who, nevertheless, constantly insists upon interfering in the affairs of chemists. He corrects their scientific formulae which have been obtained with great difficulty, changing their order or replacing one with another. We would agree that such a person is acting with the highest degree of imprudence and that we can only have pity for him.

There is one field, however, in which too many people consider themselves to be complete masters, in fact, almost legislators; that is the area concerning the Christian faith and the Church. In this field also, clear and definite formulae have been established with a great effort of theological thought, spiritual guidance, faith, and piety. These formulae are established and must be accepted on faith. Regardless of this fact, a great many people enter into the questions of faith and the Church solely as bold and decisive reformers who want to remake everything according to their own personal desires. In cases where such people have insufficient knowledge or understanding, they are especially averse to remaining silent. To the contrary they begin not only to speak, but to shout. Such shouting on the questions of faith and the Church usually finds the columns of newspapers and the ordinary conversations of people who, in general, very seldom think of faith and the Church at all. If they do think of such things, they prefer to voice themselves exclusively in an authoritative and accusatory tone.

In such an atmosphere a great multitude of various perverse opinions are born which then become fashionable because no one will trouble himself to consider and examine them. In the prevalence of such opinions it can easily occur that they are unconsciously assimilated even by people who are dedicated in their souls to the faith and the Church.”

St. Hilarion (Troitsky) the New Martyr

The World Passes Away, God Abides Forever.

"Love not the world, either the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passes away, and the lust thereof; but he that does the will of God abides forever."  1 John 2:15-17

"The world of sinful pleasure is transient because sin is a dark power and is the only thing that makes man mortal and transient. In reality, through every sin, man does the will of the creator of sin - the devil, whose will pulls man into death and transience. Sin, first of all , ravages, overturns, perverts the intellectual organs in man, and man becomes insane, declaring transient things, ideas, and passions as his deities, as his main concern, purpose, and meaning of life. This is the primary source of all man's idolatry: cultural, scientific, philosophical, artistic, political and religious.

In opposition to this stands the God-man, Who shows how man overcomes all transience and all deaths, and becomes immortal and eternal. But how does this happen? This happens by doing the will of God: he that does the will of God abides forever. Where is the will of God expressed? It is expressed in the God-man Christ and in His Holy Gospel. By fulfilling the Gospel, man fills himself with immortality, eternal life and becomes eternal. Who is the true immortal then? Only a true Christian." St. Justin (Popovich), Commentary on the Epistles of St. John the Theologian, 30.

"The world of Christians is of a special kind, their style of living, their thinking, their speech, and all their actions. That of this world is completely different. There is a great difference between them." St. Macarius the Great, The Fifty Spiritual Homilies, p. 63

Everyday you should try to plant in your soul something spiritual, which will eject something worldly and sinful ... replace the sinful images in your mind with holy ones. Replace songs with hymns, worldly magazines with spiritual books. If you do not break away from all that is worldly and sinful, if you do not commune with Christ, with Panaghia, with the Saints, with the Church Triumphant, and if you do not place yourself completely in the hands of God, you will not acquire spiritual health." Elder Paisios, Spiritual Awakening, pp. 104-105.

Why Orthodox Christianity? Resurrection.

Christ Jesus, while in the flesh on earth, told His disciples, “Truly, truly, I say to you, if anyone keeps my word he shall not see death” (John 8:51). Again, He says, “Whoever believes in Him (Christ) should not perish but have eternal life” (John 3:15). Yet, in another place, “I am the resurrection and the life. He who believes in Me, though he may die, he shall live” (John 11:25). Since the dawn of Christianity, its followers have understood that in Christ they are no longer subject to death. But wait, there are Christian graves all over the world. Clearly, Christians die, someone may object.

The Pillaging of Sheol (Hades)

In ancient Christian thought there are two deaths: one is the falling asleep of the body to await the general resurrection (cf. 1 Thess. 4:13ff), the other is the result of being willfully cut off from the source of Life: God (cf. Rev. 20:14, 21:8). In the beginning, when Adam sinned he was cast out of Paradise, and thus fellowship with God the Giver of Life. God had warned Adam, “In the day you eat of it (the tree of knowledge) you shall surely die” (Gen. 2:17). Now, as one reads on Adam did not drop dead when he ate the fruit or did he? Spiritually speaking he did, through his willful disobedience, he severed himself from the source of life. He became the existing dead. This spiritual death took over 900 years to manifest itself in the passing of his body back to the earth from whence it came. In the Scripture, the root cause of physical death is spiritual death. When Christ came, He first healed mankind of spiritual death, and at the second coming He will consummate the action in healing bodily death through the final resurrection.

The pattern is clear, sin is the doorway of death. “Therefore, even as through one man sin entered into the world, and death through sin ...” (Rom 5:12). Christ Jesus' primary act is to free humanity from bondage to sin and death, which were chains enslaving us to the enemy. “In order that through death He (Christ) might bring to nought the one who has the power of death, that is the devil, and might set free those who through fear of death were all their lifetime subject to bondage” (Heb. 2:14-15).

In any walk of life, one behaves according to what one believes. In faith, praxis will reveal conviction. There is a very clear Christian practice that reveals absolute faith in the resurrection, that is the destruction of death (I am using it in the context of second death). What is this practice? It is communion with the saints. The frequent main objection from protestant groups is that one cannot pray (speak) with the dead. But, are they dead? If they are in Christ, are they not in Life? Most commonly the Old Testament prohibition is brought forward, “When you come into the land which the LORD your God is giving you, you shall not learn to follow the abominations of those nations … who call up the dead” (Deut. 18:9-11). In the Old Testament, the whole root problem of second death had not been conquered by Jesus Christ. It was understood in those days that departed souls existed in a place known as Sheol. It is precisely to this place that Christ descended while in the grave, thereby destroying the kingdom of death (cf. Eph. 4:7-10).

We see in the select verses quoted at the beginning that Christ explicitly promised His followers life; that the ancient hold of sin and death would be broken over them. From the offset, Christians understood that although their bodies passed in a manner as others, immortality had already begun. They would no longer journey to Sheol (Hades) as those before, but would by Christ's grace dwell in Him, Who is Life. The crowning moment of this process of incorruption is the final resurrection, as St. Paul teaches, “When this corruptible has put on incorruption, and this mortal has put on immortality, then shall be brought to pass the saying that is written: Death is swallowed up in victory. O Death, where is your sting? O Death, where is your victory?” (1 Cor. 15:54-55).

A true Christian cannot die (according to Christ's word), death has no hold on him because death is separation from Christ. Thus, from the very beginning, Christians understood that those in the body and those who have already passed are in Christ. And in Christ we have communion. The barrier of death is no more for those in Christ. So, when we “pray” to saints we are not praying to the dead, such an accusation is akin to saying that Christ did not conquer death and sin; that Christians pass and are still under the power of Sheol; in fact, it questions the Lord who said His followers shall not die. Such a stance is clearly counter to the words of Christ, and the life of the Church. St. Paul clearly tells us that through entering Christ Jesus we have entered eternal life, in fact through the Body of Christ, the Church, we are right now entering into Heaven, “But you have come to Mount Zion and the city of the living God, a heavenly Jerusalem, and to myriads of angels, a festal assembly and Church of the firstborn ones who have been registered in the heavens, and to God the Judge of all, and to the spirits of the righteous who have been perfected, and to Jesus the Mediator of a new covenant ...” (Heb 12:22-24).

To deny the possibility of fellowship with the righteous who are in Christ is to rebuild the partition of death destroyed by our Lord. In fact, it is a practical revelation of a theological doubting in the power of the resurrection. Whereas the practice of fellowship with the saints is natural and reveals a practical and theological confidence in the reality and power of Christ Jesus' resurrection.

What a person believes will be revealed in praxis. Orthodox Christianity has always had an organic fundamental experience of resurrection life in Christ. We know death is no more because it is no longer a barrier for Christians. In fact, we are, in Christ, freed from it to the extent that we may fellowship with all those God-pleasers who have gone before us in our Lord and in His Body, the Church.

Any system that believes Christians are still affected by death needs to examine its faith in the resurrection of the Lord Jesus the conquer of sin and death. “if anyone keeps My words, he will not see death!

(There is a fundamental difference between spiritism and the Christian belief in the resurrection, and thereby fellowship with those in Christ. Christianity understands that death is the product of sin, and is an unnatural state. Our reliance is only in Christ, without Him we understand that we could not overcome death. Spiritism seeks to overcome the barrier of death without repentance and Christ. It views death as a natural event that can be transcended by various methods. It rejects the Christian concept of sin and death and mankind's need for a Redeemer. It is one of mankind's attempts to fellowship without God.)