THEOSISCyrill of Alexandria
The priests were instructed to maintain their holiness and purity, courageously distancing themselves from the influence of death and the lethargic mindset that lacks virtue. God made this clear when He spoke to Moses, saying, "And the Lord said unto Moses, Declare unto the priests, the children of Aaron, and say unto them: Let them not defile themselves by touching a dead man of their people; only his neighbour's kinsman, his mother and his father, his son and his daughter, his brother and his sister, a maiden who lives with him and has not been married, may he touch without defiling himself; and he shall not defile himself by touching anyone of his people, lest he become unclean. They shall not shave their heads, nor trim the edges of their beards, nor make cuts on their bodies.
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They shall be holy to their God, and shall not dishonour the name of their God; for they offer sacrifices to the Lord, bread to their God, and therefore they shall be holy" (Leviticus 21:1-6).
Upon closer examination, one sees that the passing of another does not defile a person. Yet, the physical death of the body mirrors a deeper, spiritual decay, which can influence those who come too close, either through desire or through actions. Thus, it is wise for the faithful to refrain from engaging with dead works and to avoid fellowship with those entangled in such matters, for it is written, "He who touches the pitch will be defiled" (Sir. 13:1). Those who fail to keep their distance may unknowingly engage in the wrongdoing of others.
However, the Law allows the sanctified to engage with deceased family members—such as parents, children, and siblings—showing respect for familial bonds without holding them accountable for these actions, provided those known to God remain compassionate and just, as the Law commands, "Honour thy father and thy mother, .... That thy days may be long upon the earth" (Ex. 20:12). Furthermore, we are reminded that the consecrated should not indulge in mourning; how can they, as ministers of life who offer sacrifices symbolizing liberation from death (since Christ’s death is represented through offerings), be burdened by grief for mortality? The apostle Paul articulates this hope to those baptized into Christ: "But I do not want to leave you, brethren, in ignorance of the dead, lest you should grieve as others who have no hope. For if we believe that Jesus died and rose again, God will also bring those who died in Jesus with Him" and raise them up with us (1 Thessalonians 4:13-14:17).
Therefore, the law has allowed the consecrated to approach the deceased who are closely related, but it establishes boundaries to protect the sanctity of their office, ensuring that their privileges are not exploited. For example, it forbids imitating others by shaving heads or altering the face and strictly prohibits any acts of self-mutilation stemming from Hellenic folly. While it is natural to share in the sorrow of loved ones, to disfigure oneself in mourning is both foolish and irrational; hence, "everything must be decent and respectable" (1 Cor. 14:40).
Prioritizing one’s responsibilities to God over those to parents aligns with the command given by the Savior, who stated, "Whoever loves father or mother more than Me is not worthy of Me" (Matt. 10:37).