“Emperor Julian the Apostate (c. 331-363) once complained that Christians had ‘filled the whole world with tombs and sepulchers,’ and by their processions with and in honor of the departed they were ‘straining the eyes of all with ill-omened sights of the dead.’ Early Christians, by contrast, held that the death of believers was a cause of hope, and their bodies, far from being ill-omened, were precious links to the faith Christians had in the Resurrection of the Dead. The Apostle Paul describes this in 1 Thess 4:16-17 as a joyous day when a loud call will sound and the Lord will come again, “and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air; and so we will be with the Lord for ever.” Christ himself says in Jn 5:28-29 that that ‘the day is coming when all who are in their graves will hear his [the Son of Man’s] voice and will come out . . .” These are the two readings used in the Orthodox Order for the Burial of the Dead, and they set a resurrectional tone for the whole liturgy.
The boundaries between the living and dead were first broken by the death and resurrection of Jesus Christ. The tomb was empty because the actual, physical resurrection of Christ’s body had taken place (Mt 28:5-6, Mk 16:6, Lk 24:5) . . . This is the hope for all Christians. Our bodies will also be resurrected, not just our souls: we will recognize each other, and the the ‘marks’ of our spiritual and physical battles will somehow be a part of us. Our physical bodies are inseparable parts of our identity because, as Orthodox anthropology maintains, a human person is a soma, an animated body – one individual unit of sarx (body) and psyche (soul).” (Kathryn Wehr, SVTQ Vol 55 #4 2011, pp 502-503)