What Fathers? Name them, cite their works, and prove that they spoke in consensus.
You also failed to answer my question or even address my point. About what death did the Fathers speak? The death of humans? The death of animals and plants? The death of stars and star systems?
every kind of death entered because of sin. otherwise we would have to believe that the God Who is life itself actually desires
death, and then we'd have to question why man is called to redeem the entire earth and cosmos if they are actually meant to die.
The Wisdom of Solomon 1:13 For God made not death: neither hath he pleasure in the destruction of the living. 14 For he created all things, that they might have their being: and the generations of the world were healthful; and there is no poison of destruction in them, nor the kingdom of death upon the earth:
St. Augustine, City of God, Book XIII.XII
When, therefore, it is asked what death it was with which God threatened our first parents if they should transgress the commandment they had received from Him, and should fail to preserve their obedience,—whether it was the death of soul, or of body, or of the whole man, or that which is called second death,—we must answer, It is all. For the first consists of two; the second is the complete death, which consists of all. For, as the whole earth consists of many lands, and the Church universal of many churches, so death universal consists of all deaths.
For the body would not return to the earth from which it was made, save only by the death proper to itself, which occurs when it is forsaken of the soul, its life. And therefore it is agreed among all Christians who truthfully hold the catholic faith, that we are subject to the death of the body, not by the law of nature, by which God ordained no death for man, but by His righteous infliction on account of sin; for God, taking vengeance on sin, said to the man, in whom we all then were, "Dust you are, and unto dust shall you return." St. Augustine, City of God Book XIII.XV
By this He signifies to us, that the whole earth was at that time watered by a divine fountain, and had no need that man should till it; but the earth produced all things spontaneously by the command of God, that man might not be wearied by tilling it. Theophilus to Autolycus, Book II.XIX
And the animals are named wild beasts [qhria], from their being hunted [qhreuesqai], not as if they had been made evil or venomous from the first--for nothing was made evil by God, but all things good, yea, very good,--but the sin in which man was concerned brought evil upon them. For when man transgressed, they also transgressed with him . . . so in like manner it came to pass, that in the case of man's sin, he being master, all that was subject to him sinned with him. When, therefore, man again shall have made his way back to his natural condition, and no longer does evil, those also shall be restored to their original gentleness. Theophilus to Autolycus Book II.XVII
God did not, as some people think, just give Paradise to our ancestor at the beginning, nor did He make only Paradise incorruptible. No! Instead, He did much more . . . Neither Eve nor Paradise were yet created, but the whole world had been brought into being by God as one thing, as a kind of paradise, at once incorruptible yet material and perceptible. It was this world, as we said, which was given to Adam and to his descendants for their enjoyment. Does this seem strange to you? It should not
. St. Symeon the New Theologian, Ethical Discourses 1.1, in On the Mystical Life, vol. 1, p. 21
God gave man in Paradise "every kind and variety of fruit, fruit which is never spoiled or lacking but always fresh, full of sweetness,j and providing our ancestors with indescribable pleasure and enjoyment. For it was fitting that their incorruptible bodies be supplied with incorruptible food." St. Symeon, Ethical Discrouses 1.1
[God] wills to hold it [Paradise] out to us as a type of the indissoluble life to come, an icon of the eternal Kingdom of Heaven. If this were not the case, then the Garden, too, would have had to be cursed, since it was the scene of the transgression. However, God does not do this, but instead curses the whole rest of the earth which, as we have said, was incorruptible just like Paradise, and produced fruit of its own accord. St. Symeon, Ethical Discourses 1.2
Doubtless indeed vultures did not look around the earth when living things came to be. For nothing yet died of these things given meaning or brought into being by God, so that vultures might eat it. Nature was not divided, for it was in its prime; nor did hunters kill, for that not yet the custom of human beings; nor did wild beasts claw their prey, for they were not yet carnivores. And it is customary for vultures to feed on corpses, but since there were not yet corpses, nor yet their stench, so there was not yet such food for vultures. But all followed the diet of swans and all grazed the meadows. St. Basil the Great, On the Origin of Humanity 2.6
God did not create death, but we brought it upon ourselves by a wicked intention. St. Basil the Great, Homily Explaining that God is not the Cause of Evil 7
The earth, created, adorned, blessed by God, did not have any deficiencies. It was overflowing with refinement. "God saw," after the completion of the whole creation of the world, "everything that He had made: and, behold, it was very good." (Gen. 1:31).
Now the earth is presented to our eyes in a completely different look. We do not know her condition in holy virginity; we know her in the condition of corruption and accursedness, we know her already sentenced to burning; she was created for eternity. . . . Plants were not subjected either to decay or to diseases; both decay and diseases and the weeds themselves, appeared after the alteration of the earth following the fall of man . . . According to its creation, there was on it only the splendid, only the wholesome, there was only that which was suitable for the immortal and blessed life of its inhabitants . . . The beasts and other animals lived in perfect harmony among themselves, nourishing themselves on plant life. St. Ignatius Brianchaninov, Homily on Man
We don't know what kind of moon there was then, what kind of sun, what kind of light . . . All of this changed after the fall. Elder Barsanuphius of Optina by Victor Afanasiev, pg. 280
The beautiful things of this world are only hints of that beauty with which the first-created world was filled, as Adam and Eve saw it. That beauty was destroyed by the sin of the first people . . . Thus also did the fall into sin of the first people destroy the beauty of God's world, and there remain to us only fragments of it by which we may judge concerning the primordial beauty. Elder Barsanuphius of Optina, pg. 468
The death, however, that befell the soul because of the transgression not only crippled the soul and made man accursed; it also rendered the body itself subject to fatigue, suffering, and corruptibility, and finally handed it over to death. St. Gregory Palamas, To the Most Revered Nun Xenia 10
Of necessity bodily death followed [Adam's] spiritual death, so the evil one caused our double death by his single death. St. Gregory Palamas, Homily 16.25
In not wishing to be nourished by Him [God], the first man rightly fell away from the Divine life, and took death as another parent. Accordingly he put on himself the irrational form, and blackened the inconceivable beauty of the Divine, and delivered over the whole of nature as food for death. Death is living on this through the whole of this temporal period, making us his food. St. Maximus, Ambiguum 10.
God, at the very moment humanity fell . . . gave the body the capacity to suffer, undergo corruption, and be wholly dissolved -- as was evinced when God covered the body with garments of skin. St. Maximus, Ambiguum 8
What I am saying is that in the beginning sin seduced Adam and persuaded him to transgress God's commandment, whereby sin gave rise to pleasure and, by means of this pleasure, nailed itself in Adam to the very depths of our nature, thus condemning our whole human nature to death and, via humanity, pressing the nature of (all) created beings toward mortal extinction. St. Maximus, Ad Thalassium 6.1
[man] was clothed with the roughness of this wretched life -- for that is what the fig leaves signify -- and put on death, that is to say, the mortality and the grossness of the flesh -- for that is what the garment of skins signifies; he was excluded from Paradise by the just judgment of God; and was condemned to death and made subject to corruption. St. John of Damascus, Exact Exposition 3.1
The creation of all things is due to God, but corruption came in afterwards due to our wickedness and as a punishment and a help. "For God did not make death, neither does He take delight in the destruction of living things" (Wisdom 1:!3). But death is the work rather of man, that is, its origin is in Adam's transgression, in like manner as all other punishments. St. John of Damascus, Exact Exposition 2.28
Commenting on Romans 8:20: What is the meaning of "the creation was made subject to futility"? That it became corruptible. For what cause, and on what account? On account of you, O man. For since you took a body mortal and subject to suffering, so also the earth received a curse, and brought forth thorns and thistles. St. John Chrysostom, Homilies on Romans, 14.
He [the Apostle Paul] discourses concerning creation's bondage, an shows for whose sake such a thing has occurred -- and he places the blame on us. What then? In suffering these things on account of another, has creation been maltreated? By no means, for it has come into being for my sake. So then, how could that which has come into being for my sake be unjustly treated in suffering those things for my correction? St. John Chrysostom, Homilies on Romans, 14
What armed death against the cosmos? The fact that one man tasted of the tree only. St. John Chrysostom, Homilies on Romans, 10.
It is said that when the world was first created it was not subject to flux and corruption. According to Scripture it was only later corrupted and "made subject to futility" -- that is, to man -- not by its own choice but by the will of Him to whom it is subject, the expectation being that Adam, who had fallen into corruption, would be restored to his original state. St. Gregory of Sinai, On Commandments and Doctrines 11
Inasmuch, therefore, as the opinions of certain [orthodox persons] are derived from heretical discourses, they are both ignorant of God’s dispensations, and of the mystery of the resurrection of the just, and of the [earthly] kingdom which is the commencement of incorruption, by means of which kingdom those who shall be worthy are accustomed gradually to partake of the divine nature . . . It is fitting, therefore, that the creation itself, being restored to its primeval condition, should without restraint be under the dominion of the righteous; and the apostle has made this plain in the Epistle to the Romans, when he thus speaks: “For the expectation of the creature waiteth for the manifestation of the sons of God. For the creature has been subjected to vanity, not willingly, but by reason of him who hath subjected the same in hope; since the creature itself shall also be delivered from the bondage of corruption into the glorious liberty of the sons of God.” St. Irenaeus, Against Heresies 5.32.1
For the creation was made subject to futility, [St. Paul] says, and he expects that it will be set free from such servitude, as he intends to call this world by the name of creation. For it is not what is unseen [the angelic world] but what is seen that is subject to corruption. The creation, then, after being restored to a better and more seemly state, remains, rejoicing and exulting over the children of God at the resurrection; for whose sake it now groans and travails, waiting itself also for our redemption from the corruption of the body, that, when when we have risen and shaken off the mortality of the flesh . . . and have been set free from sin, it also shall be freed from corruption and be subject no longer to futility, but to righteousness. St. Methodios of Olympus and Patara, Discourse on the Resurrection, ANF, vol. 6, p. 366
The fate of visible nature has, from the beginning of its existence, been under the power of the influence of man . . . Organically and mystically connected with man as with a God-like creature of God, nature in the essence of its life depends upon man and always moves strictly commensurately with man. When man chose the path of sin and death as his path through history, all of nature, as the results of its inner dependency on man, followed after him. The fall of man was at the same time the fall of nature, and the curse of man became the curse of nature. And from that time man and nature, like two inseparable twins, blinded by one and the same darkness, deadened by one and the same death, burdened by one and the same curse, go hand in hand through history, through the abysmal wilderness of sin and evil. Together they stumble, together they fall, and together they arise, ceaselessly striving toward the distant conclusion of their sorrowful history. St. Justin Popvich, The Orthodox Philosophy of Truth: The Dogmatics of the Orthodox Church vol. 3 p. 792
Adam was placed as lord and king of all the creatures . . . And so, when he was taken captive, the creation which ministered to and served him was taken captive together with him. For through him death came to reign over every soul. St. Macarius the Great, Homilies 11.5
"Death is not natural; rather it is unnatural. And death is not from nature; rather it is against nature. All of nature in horror cries out: "I do not know death! I do not wish death! I am afraid of death! I strive against death!" Death is an uninvited stranger in nature . . . Even when one hundred philosophers declare that "death is natural!" all of nature trembles in indignation and shouts: " No! I have no use for death! It is an uninvited stranger!" And the voice of nature is not sophistry. The protest of nature against death outweighs all excuses thought up to justify death. And if there is something that nature struggles to express in its untouched harmony, doing so without exception in a unison of voices, then it is a protest against death. It is its unanimous, frantic, and heaven-shaking elegy of death. St. Nikolai Velimirovich, Selected Writings
God has made man, and willed that he should abide in incorruption; but men, having despised and rejected the contemplation of God, and devised and contrived evil for themselves . . . received the condemnation of death with which they had been threatened; and from thenceforth no longer remained as they were. St. Athanasius, On the Incarnation 4
Yet here too he [Adam] makes a gain, namely death, and the cutting off of sin, in order that evil may not be immortal. Thus his punishment is changed into a mercy; for it is in mercy, I am persuaded, that God inflicts punishment. St. Gregory the Theologian, Oration 38
Death dissolves this living thing and on the one hand ceases the action of wickedness; on the other hand, it saves man from further anguish, liberates him from sweat, drives away pain and sorrow, and brings the body's sufferings to an end. The Judge mixed punishment with such philanthrophy! Blessed Thedoret of Cyrus, On the Inhumanation of the Lord 6
Paradise, even heaven itself, is accessible to man; and the creation, both of the world and above the world, which long ago was set at variance with itself, is fit together in friendship; and we men are made to join in the angels' song, offering the worship of their praise to God. St. Gregory of Nyssa, A Sermon for the Feast of the Lights
Now the [General] Resurrection promises us nothing else than the restoration of the fallen to their ancient state; for the grace we look for is a certain return to the first life, bringing back again to Paradise him who was cast out from it. St. Gregory of Nyssa, On the Making of Man, 17.2
But as my discourse is not intended to touch on this point, but to prove to you that the Holy Ghost reproaches men because they were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves. St. Justin Martyr, Dialogue with Trypho 124
For the heavenly Logos, a spirit emanating from the Father and a Logos from the Logos-power, in imitation of the Father who begat Him made man an image of immortality, so that, as incorruption is with God, in like manner, man, sharing in a part of God, might have the immortal principle also. Tatian, Address to the Greeks 7
the very same we hold to be the angel of evil, the source of error, the corrupter of the whole world, by whom in the beginning man was entrapped into breaking the commandment of God. And (the man) being given over to death on account of his sin, the entire human race, tainted in their descent from him, were made a channel for transmitting his condemnation. Tertullian, The Soul's Testimony 3
As for our own views, indeed, we know what was man’s origin, and we boldly assert and persistently maintain that death happens not by way of natural consequence to man, but owing to a fault and defect which is not itself natural; although it is easy enough, no doubt, to apply the term natural to faults and circumstances which seem to have been (though from the emergence of an external cause) inseparable to us from our very birth. If man had been directly appointed to die as the condition of his creation, then of course death must be imputed to nature. Now, that he was not thus appointed to die, is proved by the very law which made his condition depend on a warning, and death result from man’s arbitrary choice. Indeed, if he had not sinned, he certainly would not have died. That cannot be nature which happens by the exercise of volition after an alternative has been proposed to it, and not by necessity—the result of an inflexible and unalterable condition. Tertullian, A Treatise on the Soul 52
Look at the total result: how fruitful was the Word! God issued His fiat, and it was done: God also saw that it was good; not as if He were ignorant of the good until He saw it; but because it was good, He therefore saw it, and honoured it, and set His seal upon it; and consummated the goodness of His works by His vouchsafing to them that contemplation. Thus God blessed what He made good, in order that He might commend Himself to you as whole and perfect, good both in word and act. As yet the Word knew no malediction, because He was a stranger to malefaction. We shall see what reasons required this also of God. Meanwhile the world consisted of all things good, plainly foreshowing how much good was preparing for him for whom all this was provided. Who indeed was so worthy of dwelling amongst the works of God, as he who was His own image and likeness? Tertullian, Against Marcion 2.4
As long as Adam loved God and observed His commandment, he dwelt in the Paradise of God and God abode in the paradisiacal heart of Adam. Naked Adam was clothed with the grace of God and, surrounded by the animals, he held and caressed them lovingly, and they, in turn, licked him devoutly, as their Master. When Adam violated God's commandment., he was stripped of the grace of God, clothed with a garment of skin and exiled from Paradise. Grace-filled Adam became wild, and many animals, because of Adam, were also made savage, and instead of approaching him with devoutness and licking him with love, they lashed out at him with rage in order to tear at or bite him. Elder Paisios, Epistles, pg. 203-204
From these testimonies it is clear that God, having created man according to His image and likeness, conducted him into a Paradise of sweetness to till the immortal gardens. St. Paisius Velichovsky, The Scroll, 6 Chapters on Mental Prayer, chap. 2
Man, having received as his lot an exhausting fast and sorrows, was given over to illnesses, sufferings, and the other bitter things as to a kind of bridle. Because he did not sensibly restrain himself in that life which was free from labors and sorrows, he is given over to misfortunes so that by sufferings he might heal in himself the disease which came upon him in the midst of blessedness. St. Cyril of Alexandria, On the Incarnation of the Lord
Behold the life of innocent Adam in Eden, the lordship of man over creation, which together with us groans because of our fall and thirsts to be delivered into the "liberty of the children of God" (Rom. 8:21). The Life of St. Paul of Obnora, in the Northern Thebaid