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O Death, Where Is Thy Sting? Quotes
O Death, Where Is Thy Sting?
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Alexander Schmemann222 ratings, 4.31 average rating, 23 reviews
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O Death, Where Is Thy Sting? Quotes
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“To be more precise... death is [contrary to] God, and if death is natural, if it is the ultimate truth about life and about the world, if it is the highest and immutable law about all of creation, then there is no God, then this whole story about creation, about joy, and about the light of life is a total lie.”
― O Death, Where Is Thy Sting?
― O Death, Where Is Thy Sting?
“The resurrection of the body - what do we really mean by this? ...Did not the mystics and sages of all times teach us that the positive meaning of death is precisely that it liberates us from the prison of the body, as they say, from this perennial dependency on the material, physical, and bodily life - finally rendering our souls light, weightless, free, spiritual?
We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life.
On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other.
In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my *I*.
But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.”
― O Death, Where Is Thy Sting?
We [must] consider more profoundly the meaning of the body... We must consider the role of the body in our, in my, life.
On the one hand, of course it is entirely clear that all of our bodies are transitory and impermanent. Biologists have calculated that all the cells that compose our bodies are replaced every seven years. Thus, physiologically, every seven years we have a new body. Therefore, at the end of my life the body that is laid in the grave or consumed by fire is no longer the same body as all the preceding ones, and in the final analysis each of our bodies is nothing other than our individual [being] in the world, as the form of my dependence on the world, on the one hand, and of my life and of my activity on the other.
In essence, my body is my relationship to the world, to others; it is my life as communion and as mutual relationship. Without exception, everything in the body, in the human organism, is created for this relationship, for this communion, for this coming out of oneself. It is not an accident, of course, that love, the highest form of communion, finds its incarnation in the body; the body is that which sees, hears, feels, and thereby leads me out of the isolation of my *I*.
But then, perhaps, we can say in response: the body is not the darkness of the soul, but rather the body is its freedom, for the body is the soul as love, the soul as communion, the soul as life, the soul as movement. And this is why, when the soul loses the body, when it is separated from the body, it loses life.”
― O Death, Where Is Thy Sting?
“I refer to the Gospel account in which Christ weeps at the grave of his friend Lazarus. We need to pause and consider the meaning of these tears, for in this very moment there occurs a unique transformation within religion in relation to the long-standing religious approach to death.
Up to this moment the purpose of religion, as well as the purpose of philosophy, consisted in enabling man to come to terms with death, and if possible even to make death desirable: death as the liberation from suffering; death as freedom from this changing, busy, evil world; death as the beginning of eternity. Here, in fact, is the sum total of religious and philosophical teaching before Christ and outside of Christianity - in primitive religions, in Greek philosophy, in Buddhism, and so forth. But Christ *weeps* at the grave of his friend, and in so doing his own struggle with death, his refusal to acknowledge it and to come to terms with it. Suddenly, death ceases to be a normal and natural fact, it appears as something foreign, as unnatural, as fearsome and perverted, and it is acknowledged as an enemy: 'The last enemy to be destroyed is death.”
― O Death, Where Is Thy Sting?
Up to this moment the purpose of religion, as well as the purpose of philosophy, consisted in enabling man to come to terms with death, and if possible even to make death desirable: death as the liberation from suffering; death as freedom from this changing, busy, evil world; death as the beginning of eternity. Here, in fact, is the sum total of religious and philosophical teaching before Christ and outside of Christianity - in primitive religions, in Greek philosophy, in Buddhism, and so forth. But Christ *weeps* at the grave of his friend, and in so doing his own struggle with death, his refusal to acknowledge it and to come to terms with it. Suddenly, death ceases to be a normal and natural fact, it appears as something foreign, as unnatural, as fearsome and perverted, and it is acknowledged as an enemy: 'The last enemy to be destroyed is death.”
― O Death, Where Is Thy Sting?
“In order to console himself, man created a dream of another world where there is no death, and for that dream he forfeited *this* world, gave it up decidedly to death.
Therefore, the most important and most profound question of the Christian faith must be, How and from where did death arise, and why has it become stronger than life? Why has it become so powerful that the world itself has become a kind of cosmic cemetery, a place where a collection of people condemned to death live either in fear or terror, or in their efforts to forget about death find themselves rushing around one great, big burial plot?”
― O Death, Where Is Thy Sting?
Therefore, the most important and most profound question of the Christian faith must be, How and from where did death arise, and why has it become stronger than life? Why has it become so powerful that the world itself has become a kind of cosmic cemetery, a place where a collection of people condemned to death live either in fear or terror, or in their efforts to forget about death find themselves rushing around one great, big burial plot?”
― O Death, Where Is Thy Sting?
“I said that the question about death, and more precisely, the confusion about death, lies at the very heart of human understanding, and in the final analysis, the relation of man to life, that which we call his worldview, is ultimately determined by his relationship to death.
All of civilization seems to be permeated with a passionate obsession to stifle this fear of death and the sense of the meaninglessness of life that oozes out of it like a slow-dripping poison. What is this intense conflict with religion, if nothing other than a mindless attempt to root out of human consciousness the memory and concern with death and consequently the question: why do I live in this brief and fragile life?”
― O Death, Where Is Thy Sting?
All of civilization seems to be permeated with a passionate obsession to stifle this fear of death and the sense of the meaninglessness of life that oozes out of it like a slow-dripping poison. What is this intense conflict with religion, if nothing other than a mindless attempt to root out of human consciousness the memory and concern with death and consequently the question: why do I live in this brief and fragile life?”
― O Death, Where Is Thy Sting?
“The additional problem with all these proofs [of the immortality of the soul] is that in their attempt to affirm the existence of another world, they in fact undermine the reality and the value of this visible world.
It is, of course, the perennial argument: things are awful here, therefore let us look forward to what awaits us on the other side.
Ironically, it is because of our cynicism and our rejection of the only world given to us, against this rejection, against its devaluing, against its demeaning, that a great revolt occurred in the world. It is precisely on account of such a view that man abandoned religion. For, can it really be that God created the world and life and all of its beauty, all of its possibilities, only in order that man would reject them and forego all these glorious possibilities in the name of some unknown and only vaguely promised *other* world? And the reasoning goes, 'Well, since all religions are calling us to such an understanding - let's throw out religion altogether, we can survive well enough without it, we can live a far better life here on earth.'
The result is that humanity seems to be divided into two camps, which are constantly in conflict with each other - and all on account of man's conception of death and its total ambiguity. Partisans of one camp, in defending that other world beyond the grave, truly belittle this world and its life; they yield to its meaninglessness and its evil, for they say that only in the other world one no longer finds meaninglessness or evil. The other camp defends this world; in the name of the now, it rejects any possibility of eternity, and in so doing it de facto reduces man to an accidental, transitory, and temporal occurrence.”
― O Death, Where Is Thy Sting?
It is, of course, the perennial argument: things are awful here, therefore let us look forward to what awaits us on the other side.
Ironically, it is because of our cynicism and our rejection of the only world given to us, against this rejection, against its devaluing, against its demeaning, that a great revolt occurred in the world. It is precisely on account of such a view that man abandoned religion. For, can it really be that God created the world and life and all of its beauty, all of its possibilities, only in order that man would reject them and forego all these glorious possibilities in the name of some unknown and only vaguely promised *other* world? And the reasoning goes, 'Well, since all religions are calling us to such an understanding - let's throw out religion altogether, we can survive well enough without it, we can live a far better life here on earth.'
The result is that humanity seems to be divided into two camps, which are constantly in conflict with each other - and all on account of man's conception of death and its total ambiguity. Partisans of one camp, in defending that other world beyond the grave, truly belittle this world and its life; they yield to its meaninglessness and its evil, for they say that only in the other world one no longer finds meaninglessness or evil. The other camp defends this world; in the name of the now, it rejects any possibility of eternity, and in so doing it de facto reduces man to an accidental, transitory, and temporal occurrence.”
― O Death, Where Is Thy Sting?
“On one side it seems there is faith in a Creator-God - and at the same time, the rejection of his creation; and on the other side there is an affirmation of the world, yet a world that is horrible in its meaninglessness, for the one who alone has the possibility of using and enjoying this world - man- is in this world an accidental guest, destined for total annihilation. And so this horrible and frightening dilemma brings us to the one question that each of us must pose: in the final analysis, how do *I* personally relate to this inescapable, universal, and relentless question about death?”
― O Death, Where Is Thy Sting?
― O Death, Where Is Thy Sting?
