“According to Fr. Sophrony, physical death and, especially, the accompanying fear of physical death corrupts human agency and fuels our willful tendency for selfishness, individualism, and sin. In a telling passage he writes, ‘Until man attains his resurrection in Christ everything in him is disfigured by fear of death and consequently by servitude to sin, also’. Fr. Sophrony here suggests that the tragedy of physical death fuels the further tragedy of sinful action; the condition of mortality lies at the core of humanity’s ethical predicament because fear of physical death is a basis for enslavement to sin. Fr. Sophrony cites a passage from the Letter to Hebrews (2:14-15) to support his view of the fall, which comports with several other voices within the Orthodox tradition. For example John Romanides states:
The power of [physical] death in the universe has brought with it the will for self-preservation, fear and anxiety, which in turn are the root causes of self-assertion, egoism, hatred, envy and the life… Man does not die because he is guilty for the sin of Adam. He becomes a sinner because he is yoked to the power of the devil through death and its consequences.
For Romanides, Fr Sophrony, and other recent Orthodox thinkers, the two primary consequences of the fall are death and the fear of death; the disaster of sin in the world stems from the principal catastrophe of mortality. … Death is the enemy because it violates the human identity as a creature made in God’s image, made for eternal existence. In addition, Fr. Sophrony affirms the biblical promise that the resurrected life will be an embodied life, although he refrains from making specific claims about the nature of resurrected bodies, other than those present in the New Testament record. Thus, the resurrected life satisfies the fundamental human yearning: it removes death’s finality, adding a new chapter after the tragic denouement of physical death and entailing the salvation of the entire human being – both the physical and the non-physical dimensions.” (Perry T. Hamalis in Thinking Through Faith: New Perspectives from Orthodox Christian Scholars, pp 208-209 & 210-211)