Eternal Mysteries Beyond the Grave

Index

PREFACE

In our time, full of unbelief and doubt, when a man’s holy of holies, his soul, is intruded upon in order to be totally disrupted and made to lose faith in an unlimited rational Being—faith in Whom which makes sorrowful earthly life tolerable—it should be most useful and salubrious for us to share with others well-attested facts from our own life or that of our relatives and acquaintances; facts which have to do with miracles, wonderful cures, and extraordinary appearances of souls from another world. Unfortunately, however, unusual events which do not issue from this world, instead of being widely proclaimed, remain hidden by tens, hundreds, and thousands of people—partly because of a false sense of shame felt toward unbelievers, and partly because of a jealous protectiveness, a desire to keep the miraculous occurrences from outsiders. Still, truthful accounts about miraculous cures and other unusual occurrences might partly, if not entirely, widen a Christian’s moral and religious horizon and strengthen him in his faith in God’s ever-watchful Providence. With deep attention and the liveliest interest, five or six years ago I read several weighty volumes written by the Hieromonk Mitrophanes, dealing with the life of our departed beyond death; but I must admit to having found in this work little of the material that I expected there. Indeed, there was a great deal of detailed scholarly work and many proofs of the existence of God. These began almost with the day of creation and continued to our day. In an orderly way, step by step, there was discussed the religious and cultural development of mankind, along with the proof that there have almost never existed people, no matter what their stage of development, who did not have any concept of the Highest Omnipotent Being, God, and of life continued beyond death. There were a number of theological and philosophical discourses, but very few attested historical facts dealing with the appearance of souls from the other world. A few scattered cases of such appearances in France, Italy, and some other places … and this is the end of the events recounted. Can this vividly real material be exhausted by five to ten facts?! Of course not! There are thousands of such facts in the Holy Gospel, the Acts of the Apostles, the Prologues, the lives of the saints, in history, in the press, in traditions and legends, throughout cities and villages alike; but they are either forgotten or remain hidden. The first few centuries of Christianity prove, by a series of astounding facts, the existence of God in all its brilliance and greatness; and they prove the immortality of the human soul. The Middle Ages take a step backward: Christianity is mixed with paganism, instead of the true faith people are inspired with superstition, magic is widely practiced, various demonic sciences flourish. In our time there is a fashion for hypnotism—tables that lift into the air, and spiritualism. Mediums, who are specialists in their own way, call at request the souls of the departed, but somehow only when the light is dim and there is absolute quiet. But our theologians teach us that, under the guise of souls of the dead, there are called up not human souls at all, which can appear only by a particular act of God’s will; the mediums succeed in attracting only the evil spirits, which assume the appearance of this or that person. There is at present an interest in Buddhism, and the goal of life is seen in the achievement of Nirvana, a senseless sleep in which neither life nor death exists. This is a more opportune time than ever to share instructive tales about the world of the supernatural and also about miracles which until this time have not appeared in a printed account.

In our time people cruelly suffer in their everyday life from a criminal ignorance of the laws and peculiarities of a man’s spiritual life. The science of sciences, the education of human beings so that they may become worthy representatives of the human race, cannot be correct and sensible if it is not founded on a broad and true knowledge of man’s spiritual life.

But if man will, to the best of his ability, come to know his rational, spiritual, free, immortal soul, he will reverently and joyfully note that this very soul serves as proof not only of his extraordinary nature, immeasurably higher than that of any other creature on earth, but also of the existence of a spiritual moral order, the Head of which is God, that Supreme Being, spiritual, all-wise, all-good, free, personal, and omnipotent, Who has created the whole world, both spiritual and material, and has prepared an existence beyond the grave for the deathless soul of man, preordained to eternal blessedness after physical death.

Archimandrite Panteleimon

January 16, 1968

INTRODUCTION TO THE SECOND EDITION

Eternal Mysteries Beyond the Grave was this monastery’s first foray into English-language publishing. Since its first publication in 1968 it has been reprinted twice, and thousands of copies have been sold and distributed around the world. The demand for it continues unabated, showing that Archimandrite Panteleimon was touching a very profound human need when he first compiled it more than forty years ago.

In this new edition we have slightly reordered the content and lightly edited the text to clarify the meaning of certain passages and remove archaic language. We have also added a brief life of the compiler of the work and founder of our monastery, Archimandrite Panteleimon, whose achievements and labors for God deserve to be more widely known. May his memory be eternal.

The basic purpose of the book remains unchanged: to demonstrate that belief in God and life after death are inseparably connected and that abandonment by society of these beliefs can only be to its detriment and ultimately lead to the loss of humanity. The Russian people are perhaps more conscious of this truth than any other nation, having seen many millions perish during seventy years of atheistic rule. It also attests forcibly to the fact that all our actions have consequences, some of which may be immediately apparent and others that will never be known to us in this present life. Accordingly, it behooves us to amend our lives now, so as to fully embrace the salvation that God offers us in His son Jesus Christ.

It is no longer fashionable to speak of a day of judgment or to contemplate what the reality of such a judgment might be. This book thus takes an approach that would be considered out of step with our times and yet clearly speaks to many human hearts as it seeks to inculcate in us the fear of God. Such a fear, according to Holy Scripture, is an essential weapon in our spiritual arsenal as by the fear of the Lord everyone turns aside from evil (Prov 15:30 OSB). It is also a very positive thing as in the fear of the Lord there is hope of strength … the command of the Lord is a fountain of life (Prov 14:27–28 OSB).

It is our hope that this book will continue to inspire you, the reader, with the fear of God, and that by so doing you will desire to choose life and not death.

PART I

BELIEF IN GOD AND THE EXISTENCE OF AN AFTERLIFE

CHAPTER 1

Orthodox Teachings on the Existence of God

The entire human race has always possessed a belief in the existence of a Supreme Being. He has endowed the universe with a motion which proceeds according to a strict order, a wise goal, and a plan. Every creature and every single object in the world He has destined to its particular purpose. The smallest insect testifies to the wisdom of its Creator; every flower petal is witness to His omnipotence.

According to the words of Holy Scripture, creation is but another witness to the existence of the Creator of the world: The heavens have declared His righteousness (Ps 96:6); For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made (Rom 1:20). The examination of the visible world must bring every man still closer to faith in God.

Finally, there is another witness to the existence of an omnipotent, all-wise, and infinitely good Creator. This reliable witness is our soul, which has an inborn necessity to long for the highest good.

Faith in God gives a man a firm, morally sound direction. It gives him a desire to live virtuously; it ennobles human nature, pointing to its divine origin and its moral likeness to God. It makes a man calm and comforts him in misfortunes by this thought, at least, that it is God who has allowed these misfortunes to come about because of His purposes, which are wise but not intelligible to us (e.g., in the cases of the patriarch Job and Joseph). Finally, faith in God endows each of us with the assurance that a man’s life is not limited by the confines of this life but will continue beyond death into infinity.

Thus the truth of God’s existence has equally firm proof in the history of mankind, in the data of experience, and in the testimony of our own soul. The more man penetrates into recognition of God in nature, the more he observes his own personal experience and is careful to preserve kindness in his heart and purity in his conscience, the clearer does the truth of God’s existence become for him.

God’s Being is beyond the comprehension, not only of men, but also of the angels. He is the unapproachable Light. If our eye tires of the created light of the visible sun, how can the eye of our reason help weakening before the light of the eternal Spiritual Sun, before Whom even the highest of the angels cover their faces? The limited reason of man is too weak to comprehend God, as his hand is too weak to scoop out the sea; or, rather, his reason is weaker even than his hand. Can his hand scoop out the sea? Even if this were possible, since the sea has its limits and a measurable depth, it still would be impossible for the very limited vessel of man’s mind to suffice for the comprehension of the abyss of God’s wisdom, whose breadth is limitless and whose depth is immeasurable.

In recognizing God, we are hindered not only by the natural limitations of our reason but also because our reason has been darkened by sin. I am surprised at those numerous people, says Symeon the New Theologian, who do not tremble at occupying themselves with theology while they are full of sin. … We, who do not know either ourselves or that which is before our very eyes, are fearless enough to dare to philosophize about that which is incomprehensible to us; and especially when we are empty of the grace of the Holy Spirit, Who enlightens and teaches all.

There will come a time when many mysteries will be fully revealed to us, but to achieve this state we must cover a long and very demanding journey of correct spiritual development.

The entire Gospel, this great foundation of Christianity, is a disproof of the monstrous idea that the meaning of man’s life lies only in science and reason.

The divinely revealed teachings which are expressed in the Bible have endured centuries, although numerous enemies have struggled against them. The Bible was not composed by one author; it came into being gradually, over a period of approximately 1,400 years. It consists of 76 separate books. A great number of various authors have contributed to its growth: learned and unlearned, kings and workers, clergy and simple farmers, statesmen and shepherds.

For entrance into the kingdom of God and into the Church which has been founded by the Lord on earth, for the fulfillment of Christ’s commandments, and for a recognition of the mysteries of His teaching—for all this, it is necessary to be blessedly reborn of the Holy Spirit. It is absolutely impossible to actuate Christ’s law in our life with the help of nothing but our weak strength, which is prone to sin. Only with the assistance of the Holy Spirit, when our being has been renovated by the force of a new life, full of grace, does the law of Christ become comprehensible.

Christianity has not yet been understood and properly valued by the world. But Christianity is precisely that unperishing treasure for which people search so avidly. This treasure is a real, inner communion with Christ, which develops into the limitless joy of eternity.

Spiritual experience testifies to the closeness of our spirit to God’s Spirit, to the influence of God on our soul when it comes into a vivid closeness with Him. In this feeling of God’s presence or proximity lies the very essence of religious feeling or faith.

For us, faithful and believing sons of the Church, there can exist no doubt whatsoever about the divinity of Jesus Christ, our Savior. But let us talk to a skeptic, and he will declare that Christ was merely a man. This thought is not new. Many centuries ago, Arius, who was later punished by a revolting death, declared the same thing. Now, however, people have gone beyond his position. This heresy is not enough for Satan. He is intent on manifesting his evil power. Now his servants preach that Christ never existed at all, that He is merely a legend, a myth! We are pained, and fear for those who express thoughts of this kind; but let us speak calmly. The appearance of great men in history was by no means prepared for so that they should be known about in advance and expected. The coming of Christ, on the other hand, was predestined thousands of years before it happened, and with such clarity and in such detail that even the place, the time, almost the year of His appearance were pointed out. By the Savior’s time, the entire Orient knew about and expected someone infinitely great Who would come from Judea and to Whom all the nations would subject themselves. Apart from Jesus Christ, there has been no person on earth in whom the entire sum of all these signs and prophecies proved itself.

The life of Jesus Christ was accompanied by events so great as have never occurred in the life of any great man; and actions so great as none of the founders of other religions accomplished, nor did other great men achieve so much. The Roman centurion, a pagan who stood at the cross and saw the signs that took place during the Lord’s sufferings and death, recognized Him as the Son of God.

How many souls appear to strive diligently toward Christ and yet do not find full faith in Him? Unremittingly they are troubled by doubts; they cannot admit or recognize many things.

In vain do we think that our doubts are something new that never happened before. Such doubts existed even during our Lord’s own time and then repeated themselves and still repeat themselves all the time, since the enemy of the human race never rests and perpetually works for our destruction. Alone, without Christ, we cannot overcome Satan’s evil power. But if we are reborn in grace into a communion with our Savior, we receive the ability to struggle and to overcome our enemies.

From The Christian Orthodox Teachings on the True Faith and Its Application to Life, edited in Russian by Archimandrite Panteleimon (Holy Trinity Monastery: Jordanville, N.Y., 1954).

CHAPTER 2

The Mystery of the Holy Trinity

The concept of God’s oneness and of His immense greatness does not represent fully the Christian teachings about God. Christian faith reveals to us the deepest mystery of the Divinity’s inner life. It represents God as One in Essence but existing in Three Persons.

The truth that God is One and yet Three distinguishes Christianity from other religions. Not only do the natural religions not know this truth, but also a clear, straightforward revelation of it is absent even in the divinely revealed teaching of the Old Testament. There we have some beginnings, some symbolic, veiled hints, which can be understood in their entire fullness only in the light of the New Testament, which reveals the teaching on the triune God with absolute clarity.

Thus, for instance, in the Old Testament there are some statements which testify to the plurality of Persons in the Divinity: Let us make man in Our image, according to Our likeness (Gen 1:26). Behold, the man has become like one of Us (Gen 3:22). Come, let Us go down and there confuse their language (Gen 11:7).

There are also some events which hint at the Trinity of Persons in God. Among them are the appearance of God to Abraham in the guise of three wayfarers (Gen 18) and the song of the seraphim, heard by the Prophet Isaiah (Isa 6:3). Finally, we can see how the separate Persons are pointed to in the statements about the Angel of the Lord or the Angel of the Covenant, about the Word and the Wisdom of God, the Spirit of the Lord, and so on.

The dogma of the Trinity, while it is the distinguishing mark of Christianity, serves at the same time as the foundation on which the entire content of Christ’s teachings rests. All the joyful, redeeming truths of Christianity—dealing with the redemption, sanctification, and beatitude of man—can be accepted only when we have come to believe in God as Three Persons, for all these great benefits have been granted to us by the common, combined action of the divine Persons.

The totality of our teaching is simple and brief, states St Gregory the Theologian. It is like the inscription on a column, obvious to everyone. These people are wholehearted worshippers of the Trinity!

It is because of the great importance and the meaning, central to everything else, of the dogma of the Holy Trinity that the Church has always exhibited a pious zeal, a far-seeing watchfulness, a never-wearying care, and an intense effort of thought in keeping this dogma safe and defending it from various heretics. The Church has given the most precise definition of this dogma, based on John 15:26: God, Single in Essence, is Triple in Persons: Father, Son, and the Holy Spirit, Trinity single and indivisible. In these few words is expressed the essence of the Christian teaching on the Holy Trinity. But despite this obvious brevity and lack of complexity, the dogma of the Trinity is, nonetheless, one of the very deepest, unfathomable, and inexhaustible mysteries of divine revelation. No matter how much we may strain our reason, we are completely incapable of clarifying to ourselves how three independent divine Persons (not three powers, qualities, or manifestations) of a totally equal Divinity can together form a single, indivisible Being.

The great fathers and teachers of the Church have on many occasions approached this immeasurably deep and elevated truth with their divinely illumined thought. In their attempts to clarify it, to bring it closer to the understanding of our limited reason, they took recourse to different comparisons, taking these now from the phenomena of nature that surround us, now from the spiritual life of man. Some of the comparisons employed are sun, light, warmth (hence the expression Light of Light, in the Creed); spring, fountain, stream; root, stem, branch; and reason, heart, will.

The teacher of the Slavs, St Cyril, the Equal of the Apostles, in a conversation with Muslim Saracens, talked about the Holy Trinity as follows. He pointed to the sun and said, Do you see the shining orb in the sky, and the light born of it and the warmth that proceeds from it? God the Father is like the orb of the sun; He has no beginning and is endless. From Him, outside of time, the Son is born, like the light that comes from the sun; and also from Him, the Father, there proceeds the Holy Spirit, as warmth issues from the sun, together with its light. Everyone distinguishes the disc of the sun, its light, and its warmth; but there is still only one sun in the sky. Such is the Holy Trinity: in It there are Three Persons, but God is One and indivisible.

All these and other comparisons facilitate, to some extent, grasping the mystery of the Trinity. Still, they are only very feeble indications of the Supreme Being’s nature. They leave in us a sense of insufficiency, a lack of correspondence with the elevated subject, for the clarification of which they are employed. They are unable to remove from the teaching on the Trinity that veil of unattainability, of mystery, which envelops it and hides it from man’s reason.

In connection with this, there is a very instructive tale about the great Western teacher of the Church, the blessed Augustine. When he was once deep in thought on the mystery of the Trinity and was considering a plan for a written discussion of this dogma, he went to the seashore. There he saw a boy playing in the sand and digging a hole in it. When Augustine asked him what he was doing, the boy replied, I wish to pour the sea into this little hole. Then Augustine said to himself, Am I not doing the same as this child when I attempt to exhaust with my thoughts the sea of God’s infinity and to gather it into the finite limits of my spirit?

Augustine—that great teacher to the whole world who, for his ability to penetrate with his thought the deepest mysteries of the faith, was honored by the Church with the name of the Theologian, and who wrote about himself that he used to speak about the Trinity more often than he used to breathe—also admitted the insufficiency of all comparisons that are directed toward understanding the dogma of the Trinity. No matter what I contemplated with my reason, no matter what I was eager to know, he says, no matter what I used for the enrichment of my mind, or where I searched for a likeness, I did not find anything on earth that could be used for a comparison with the essence of God.

Consequently, the dogma on the Holy Trinity is the deepest, the most unattainable mystery of the faith. Vain are all efforts to render it completely understandable by our limited reason, to bring it within the boundaries of our thought. Here is the boundary, remarks St Athanasius the Great, of that which the cherubim cover and shield with their wings.

Nonetheless, despite its remoteness and unattainability, despite its seeming dryness and abstractness, this dogma

gives the fullest satisfaction to the thought of the faithful;

brings peace and comfort to the heart; and

has great importance for our lives, for it can become a force which renews a man and makes him reborn.

The teachings on the Holy Trinity elevate and purify the very idea of monotheism, put it on a firm foundation, and remove those important yet insurmountable difficulties which of necessity arose in man’s thoughts in earlier times.

Some thinkers of pre-Christian antiquity, while they rose to the concept of a single Supreme Being, still were unable to solve a question: in what ways are the life and activity of this Being manifested when He is considered by Himself, apart from His relation to the world? Consequently, the Deity was regarded by them as either the same as the world (pantheism); or appeared to be lifeless, locked in itself, a motionless, self-centered principle (deism); or, again, turned into a terrifying, inscrutable fate that ruled over all (fatalism). Christianity, through the dogma of the Trinity, revealed that in the tri- personal Being of God, apart from His relation to the world, there continues a timeless and endless fullness of internal, mysterious life. As an ancient teacher of the Church, Peter Chrysologos, puts it, God is alone but not lonely. In Him there are several Persons that ceaselessly are in unbroken communion with one another: God the Father is not born and does not proceed from another Person; the Son of God is eternally born from the Father; the Holy Spirit eternally proceeds from the Father. The inner, concealed life of the Divinity has ever consisted in this interrelationship of the divine Persons, but before the coming of Christ it was hidden by an impenetrable veil.

Through the mystery of the Trinity, Christianity has taught man not only to revere God and to be full of awe before Him, but also to love Him. Through nothing other than this mystery, it has brought into the world the elevated and meaningful idea, joyful to every soul, that God is the limitless and most perfect Love.

For this very reason, the severe, dry monotheism of other religious teachings, because it does not rise to the revealed idea of the divine Trinity, cannot give rise to a true concept of love as the predominant quality of the Divinity.

Love by its nature is inconceivable without an attendant concept of a union, a communion. If God exists in one person, in relation to whom could His love be revealed? To the world? But the world is not eternal like God. The world did not exist always; it appeared in time.

In what way, then, could divine love manifest itself in the eternity before the creation of the world? Moreover, the world is limited, and God’s love could not, in reference to it, be revealed in its infinity. The highest degree of love, in order to manifest itself completely, needs the highest possible object. But where is it? Only the mystery of the triune God solves all these difficulties.

It reveals that God’s Love was never inactive and unmanifested: the Persons of the Holy Trinity have always been in a ceaseless state of communion and love with one another. The Father loves the Son (John 5:20), and the Father calls Him beloved (Matt 3:17). The Son says about Himself, I love the Father.

There is great truth in the brief but expressive words of the blessed Augustine: The mystery of the Christian Trinity is the mystery of the Divine Love. If you see love, you see the Trinity.

Founded on the dogma of the Holy Trinity is the teaching about God as Love. On this dogma there rests also the entire moral teaching of Christianity, for its essence also consists of the commandment of love.

If we did not confess to a belief in the Holy Trinity, we would have neither the Church, which educates us for heaven, nor the sacraments, by means of which the Church sanctifies, strengthens, and leads us into the land of eternal life. The last judgment, the resurrection of the dead, the recompense in the future life to each man for his deeds—all these would be but empty words for us, were it not for the teaching on the Holy Trinity. All these ideas must be admitted only if we believe in God the Father, Who is eternal love and truth; in God the Son, the Redeemer of men; and in God the Holy Spirit, the Sanctifier and Comforter of the faithful. So very important is this teaching.

At the same time, it is also most incomprehensible. Only because of His compassion for our weakness did God vouchsafe to reveal the mystery of the Holy Trinity to us, under the names of Father, Son, and Holy Spirit. Therefore, we must not understand these names (that is, those of Father and Son) in the same sense as we understand them when they refer to people. Thus the Son of God is also called the Word of God and His Wisdom; but we cannot say this of people. As for understanding how it can be that there are Three Persons in One God, how it can be that the Father is God, and the Son is God, and the Holy Spirit is God—this is beyond any comprehension.

The Trinity of the Persons is the greatest mystery, hidden even from the many-eyed cherubim, who ceaselessly penetrate the unattainable light of the Deity and draw thence for themselves knowledge and blessedness of every kind. But where there is a mystery, the reason calls on faith (Chrysostom, Horn, 54). Thus, brethren, our reason must of necessity humble itself and be silent before the mystery of God’s Three Persons and, feeling its own inability to comprehend it, must call faith to its aid.

With the assistance of divine revelation, our reason is indeed able to dwell on several truths: that there is a God, the Creator and Supporter of heaven and earth; and that God is One; and our reason can attain to the idea of the necessity of God’s existence and the necessity of His oneness, since God is completely perfect and limitless; for our reason cannot imagine two completely perfect, limitless, or unlimited beings. But even in the light of divine teachings, our reason cannot entirely comprehend the thought that God, single in Essence, is yet triple in Persons. This teaching we must accept on faith, and in that faith reverently worship the Holy Trinity, the One God in Three Persons, Father, Son, and the Holy Spirit.

The Holy Orthodox Church teaches thus: God is One in Essence but Three in Persons; Father, Son, and Holy Spirit, Trinity One and indivisible. The divine Essence is not divided, the divine Persons do not merge. The divinity of the Father, the Son, and the Holy Spirit is One; therefore all divine perfections equally belong to the Father, the Son, and the Holy Spirit. The Father is true God, and the Son is true God, and the Holy Spirit is true God; and in the three Hypostases or Persons, there is only One Three-Personed God.

The Hypostases or Persons of the Holy Trinity are distinguished as follows: God the Father is not born and does not proceed from another Person; God the Son is eternally born from the Father; the Holy Spirit eternally proceeds from the Father.

The teaching about the Holy Trinity emerges from the Holy Scriptures, both those of the Old Testament and those of the New. If we look for an indication of it in the New Testament, we find that the Savior Himself, the Second Person of the Holy Trinity, the only-begotten Son of God, when He sent His disciples and apostles to preach His word, bade them, Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19). In the words baptizing them in the name of the Father and of the Son and of the Holy Spirit, the Lord gave to His Church the briefest symbol of faith, the briefest creed, which contains a condensed teaching about the Holy Trinity.

This teaching is the basis of Christian theology. The entire body of teachings about our salvation through Jesus Christ is at the same time a teaching on the Holy Trinity: God the Father sent His only-begotten Son for the salvation of mankind; God the Son, sojourning on earth, announced the will of His Father, fulfilled the will of His Father, promised to send from the Father the all-holy Spirit, the Comforter, and then ascended to heaven, to His Father; God the Holy Spirit, according to the promise of the Son of God, descended upon the apostles, gave them a perfect knowledge of the mysteries of salvation, strengthened them for their apostolic service, and now ceaselessly remains in Christ’s Church, acting through God’s word and the saving sacraments, acting for the salvation of those who believe in Jesus Christ.

In humble recognition of the strengthlessness of our limited reason, we must accept the mystery of the Holy Trinity with a full infinite faith, but accept it in such a way that this truth should not remain something external, having no relation to us. Instead, it ought to penetrate to the deepest recesses of our spirit, become the best possession of our entire soul, become an active principle which should give direction to our life. Such should be our acquisition of all Christian dogmas, and principally our acquisition of the unattainable mystery of the Holy Trinity.

From The Christian Orthodox Teachings on the True Faith and Its Application to Life, edited in Russian by Archimandrite Panteleimon (Holy Trinity Monastery: Jordanville, N.Y., 1954).

CHAPTER 3

The Immortality of Our Soul

Intimately and inseparably connected with the truth of the existence of God, there is also another truth: that of the spiritual quality and immortality of the human soul. The proofs of this immortality are based on two things: first, on the existence of God and on His qualities; and, second, on the longings and demands of the human soul itself.

The first proof is as follows. Undoubtedly, there is God. He manifests Himself to man not only in his soul but also in the visible nature and through His immediate revelations. He is a just and all-holy Being. He has put in the human soul a desire of the good and a revulsion from evil. Thus many people do their utmost to accomplish good deeds, and as they do so they willingly undertake difficult acts of self-sacrifice, as did the ancient Christian martyrs. But frequently it so happens that sinners enjoy well-being during their life on earth while those who are upright and good suffer until they die; and the good suffer, for the most part, because of sinners.

If there did not exist another life, in which every man’s actions are to find recompense, then God would not be just and holy. He would be unmerciful toward the upright and indulgent toward sinners. This, however, cannot even be imagined. Therefore, since God is holy and just, there must be another life, in which both sinners and good people will receive the recompense that is their due.

The other proof of immortality is this. God has put in man’s mind a longing for truth; in his will, a longing for what is good; in his heart, a longing for blessedness. But man’s mind is not satisfied with the knowledge which he acquires on earth, for he sees that this knowledge is far from full and complete. His will, too, encounters many obstacles to perfecting itself and aiming at the good. And even if a man toils greatly on earth for the sake of that which is good, his heart does not find here a real happiness. Besides, rooted in man’s soul there is the thought of eternity and endlessness. His soul not only possesses the idea of a limitless Highest Being, but also actually longs for Him with all its heart and will. Man attempts by various means to make his name endure on earth; he wishes that he should be remembered as long as possible even after he has died. Such are efforts to achieve eternity. Finally, almost all nations of the earth believe in a future life. If such a life did not exist, how could the universal belief in it originate?

There is no religion that does not include in its system of tenets a belief in the immortality of the soul. There is no tribe, even among the least developed peoples, which does not hold this belief in some form or other. Some aborigines have been said to possess no faith of this kind, but such statements usually are based on nothing except the superficial observations of travelers. Ideas like that of immortality are very vague and unclear even in the souls of these very primitive people, and they are expressed by them in languages with a very poorly developed vocabulary. It is difficult to express abstract concepts in an undeveloped language, even when such concepts can appear simple to us. Furthermore, aborigines for the most part do not like to be asked about their convictions.

There is no need to speak of aborigines even. People who keep up with contemporary science still firmly hold on to the idea of immortality. Why should the Creator have put into the human soul various high aspirations and hopes for the future if the future did not exist; that is, if there were no better, eternal life? This would contradict God’s goodness, wisdom, and holiness. Consequently, just as it is doubtless that there exists an eternal, all-wise, and perfect God, it is equally doubtless that there is an eternal life for man, a life in which the longings of his soul will be satisfied.

After man’s death, his body, separated from the soul, returns to earth, but the soul remains whole and immortal: Then the dust shall return to the earth as it was. And the spirit will return to God who gave it (Eccl 12:7).

Both divine revelation and our common sense assure us that man’s soul does not die but lives after the death of his body. Since it is different from material creation, the soul is not destroyed together with the body and is not dispersed like empty air (Wis 2:3), but goes upward (Eccl 3:21). It is only natural that the forces which kill the body, although they destroy its sensory organs, cannot put an end to the soul and annihilate its thoughts and wishes. The truth of the immortality of the soul is fully revealed in both the Old and the New Testament. In the Old Testament, death is called a gathering to one’s people (Gen 49:33) or a rest (1 Kings 2:10). In the New Testament, man is generally regarded as a denizen of the future rather than of the present life, and all his hopes, all his treasures are to be sought in the future. Jesus Christ confirms this truth by His statement about God: God is not the God of the dead, but of the living (Matt 22:32).

The existence of the soul continues beyond the grave, and with the soul there continues all that to which the soul has become accustomed in its temporal life. The soul takes with it that frame of mind, those principles and tendencies which it used to have on earth. While the soul is connected with the body and forms one man with it, it is where the body is. But as soon as this union is dissolved, the location of the soul in recognizable space becomes impossible; any close connection of it to a place disappears, for location is necessary for the body, but not for the spirit. Holy Scripture and our common sense convince us that the human soul is a spirit, and as such it does not need a body in order to continue existing; therefore, it can endure without the body after the body has been destroyed. Divine revelation assures us that the souls of the departed will unite with their bodies only at [Christ’s] coming (1 Cor 15:23), in the resurrection of the dead (1 Cor 15:42). Consequently, until that time they remain bodiless. However, divine revelation tells us that, even after the death of its body, the soul reasons, thinks, and clearly recognizes both its own condition and the condition of others.

From the words of Jesus Christ about the death of the rich man, we see that when he was tormented after death, he understood the cause of his torment and thought about the future destiny of his brothers, who were still enjoying earthly life. And being in torments in Hades, says Jesus Christ about the rich man, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom. Then he cried and said, ‘Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this fame.’ But Abraham said, ‘Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but now he is comforted and your are tormented. And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.’ Then he said, ‘I beg you therefore, father, that you would send him to my father’s house, for I have five brothers, that he may testify to them, lest they also come to this place of torment’ (Luke 16:23–28).

To add one more proof of the soul’s immortality, we may also mention unusual manifestations of its powers, such as presentiments of even the remote future; and this is not only in dreams but also in a waking condition.

What do contemporary thinkers and scientists believe about God and about the immortality of the soul? It would be difficult to recount in detail all that they have stated in contradiction to the widely spread opinion that science denies both the existence of God and of eternal life. Let us rather mention the results of a questionnaire on immortality, which R. Thomsen of Chicago addressed at the beginning of the twentieth century to the scientists and thinkers of all countries, including Russia.

Of forty-seven replies, the great majority (thirty-nine) were positive and well supported. The same cannot be said about the two negative replies and the four that were evasive, while two of the people questioned gave no definite reply at all. Among the thirty-nine scientists who believed in immortality, there were some of outstanding reputation, such as the chemist [William] Crookes, the psychologist [William] James, the physiologist [Charles] Richet, the biologist [Alfred Russell] Wallace, and others.

Faith and reason oppose each other only where faith is weak. If unbelievers find in teachings about God much that they cannot understand, the obvious answer to their problem is that revelation has come to us not from the domain of our knowledge and our life but from those unlimited spheres where the Highest Being lives and manifests Himself. All objections of reason to revelation will fall of their own accord, since for the most part