Our external, biological and earthly life ends with death but the soul continues to live on. The Psalmist in time of grief and despair asked the following question: "What man can live and never see death? Who can deliver his soul from the power of Sheol?" (Psalm 89:48). To this desperate question the answer is given in Psalm 59 which examines the conditions of the present and of the future life of the impious. In this beautiful Psalm, which foreshadows the vivid Parable of the Lord regarding poor Lazarus and the rich man, the Psalmist writes: "But God will ransom my soul from the power of Sheol, for He will receive me" (Psalm 49:15). Moreover, from the God-inspired book of Genesis we are informed that "Abraham (...) died (...) and was gathered to his people" (Genesis 25:8), that is, he was added to his pious and God-loving ancestors. Also, the son of the Patriarch Ishmael "died and was gathered to his kindred" (Genesis 25:17). This means that the ancestors of Abraham and of Ishmael continued to live even after death.  

The Sign of the Cross is a symbolic ritual gesture which marks the four points of the Cross on Calvary over one's body. It also represents loving God with all one's heart, soul, mind and strength. The sign of the Cross is most often made at the name of the Holy Trinity, to show reverence for a Saint, holy object, or person, at the beginning or end of a prayer, to show humility or agreement, or on numerous other occasions which may vary slightly according to regional/ethnic practice or personal piety. Some Orthodox Christians may make the sign of the Cross a hundred or more times during a Divine Liturgy or lengthy divine service.

The Cross of Christ was mysteriously proclaimed in advance and foreshadowed from generations of old and no one was ever reconciled with God except by the power of the Cross. After our First Parents transgressed against God through the tree in Paradise, sin came to life, but we died, submitting even before physical death, to the death of the soul, its separation from God. After the transgression we lived in sin and according to the flesh. Sin "is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God" (Roman 8:7-8).

Since the crucified One is King of Glory, it also means that the Cross is the Throne of the King of Glory. Just as the kings of old had their thrones, from which they governed their subjects, so too the Cross is the throne of Christ. And indeed the Kingly death on the Cross points to the strange way of Christ's governing and kingship, as Saint Nicholas Cavasilas analyzes it.

The first Adam failed to conquer the devil and died. Now the new Adam, Christ, conquers the devil and death, which was the consequence of sin. So if man so wishes and unites with Christ, he can conquer the devil and death. The devil with his cunning cannot conquer the mature man in Christ, as he succeeded then with the inexperienced Adam. The man who lives in the Church and is united with Christ is more mature and perfect.

One of the most significant Orthodox Christian traditions is the preparation and baking of the holy bread, prosphoron, or the bread oblation, by devout and pious Orthodox Christians within the local church. It is not only a privilege but also, a blessing for the Orthodox Christian believer.