Salvation is a free and grace-filled transition of a person from evil to good, from a life according to the elements of the world and from hostility against God to a life of selflessness and communion with God. What is the condition for such a transition?
In the proper and strict sense, such a condition or productive cause can only be faith in Christ.
No matter how successful a person may be in doing good, no matter what feats he undertakes, if he lacks faith in Christ, he will never comprehend the truth that God forgives him. Man's conscience is confronted with his countless sins and the inexorable law of truth, demanding satisfaction. God Himself, therefore, appears to him only as a stern, punishing Judge; he appears hostile to man. Having nothing to say in his own defense, man only trembles before God and is ready to abandon all thought of his salvation and surrender to atheism. He will not understand God's love on his own and will not turn to it. "How shall they call on Him in whom they have not believed?" ( Rom. 10:14 ). How can they turn with a plea for help and forgiveness to Him whose love they know not? "Our transgressions and our sins are upon us, and we melt away in them: how then can we live?" ( Ezek. 33:10 ).
A sinner can ask God for mercy only when he knows that the Lord treats man "according to His abundant mercy and the multitude of His compassions." Only then can a person ask for the reversal of God's righteous judgment for sins ( Psalm 50:3, 5, 6 ). The law of righteousness is brought to a person's consciousness in all its inexorable clarity: "I acknowledge my iniquities, and my sin is ever before me. Against You, You only, have I sinned, and done this evil in Your sight . " This awareness cannot be erased. Where, then, is salvation?
Faith in Christ as a means to knowing the love of God
"No one has ever seen God" ; therefore, no one can know by himself that He is love. He was revealed to humanity by the "only begotten Son, who is in the bosom of the Father" ( John 1:18 ). "By this we know the love of God, because He laid down His life for us" ( 1 John 3:16 ). Thus, only he who believes that Jesus, who suffered and was crucified, is truly the Son of God can know the love of God. And if someone believes that Christ truly suffered for us, can there remain in him any trace of fear of God and alienation from Him? "If God is for us, " says the believer, " who can be against us? He who did not spare His own Son, but delivered Him up for us all, how will He not with Him also freely give us all things?" ( Rom. 8:31-32 ). Man acknowledges himself to be infinitely guilty before God, but if God gave His Son to “draw all men to Himself” ( John 12:32 ; Col. 1:20-22 ), if for the one lost sheep He left His ninety-nine unlost ones, then this sheep, despite all its sinfulness, despite all its alienation from God, continues to be dear to Him—despite all its sinfulness. God came down to earth for it and calls it to Himself. Sin, therefore, no longer lies between God and man. God gave His Son to convince man of His love for him and of His all-forgiveness. “Who then (after this) will bring any charge against God’s elect?” God , God Himself, does not remember their sin, “God justifies them . ” “Who condemns?” Who can threaten them with judgment and punishment? “Christ Jesus died, yea, yea, was raised again” ( Rom. 8:33-34 ). This is the eternal and most undoubted proof of God's love for the sinner.
Thus, faith in Christ is the means by which a person comes to know the love of God—that is, that the sin committed does not hinder God's closeness to man, that God has forgiven sin and directs His entire dispensation toward somehow returning sinful man to Himself. "The garment of Christians that covers the ugliness of our sin is faith in Christ," says St. Basil the Great . Once a person believes in Christ, he therefore believes in the love of God and is not at all afraid, because of his past sins, to approach God with a plea for forgiveness and help, knowing that God's love awaits his conversion.
In this sense, one can say to an Orthodox Christian that faith serves as an organ for perceiving God's grace and mercy. The believer knows and believes in God's all-forgiving goodness—and therefore does not fear destruction.
Once such faith appears in a person, the relationship between him and God immediately changes. Until now, God's love had not found its equivalent in man. Fearing God's righteous judgment, man distanced himself from God and, instead of loving Him, treated Him with hostility. Now, however, his consciousness becomes clear: he sees that God is not a formidable Ruler, but a Father, that He did not spare His Son, only to reconcile man with Himself. Naturally, enmity against God, alienation from Him, also disappears in man. Instead of alienation, he begins to strive for God, responding to His love with love. God is no longer a stranger to him; he calls Him his own. "My Lord and my God!" ( John 20:28 ), says the believing Thomas. "The quality of heartfelt faith," says St. Tikhon of Zadonsk, "is to call God your God from the heart; Thus David says: "O Lord, my God... I love You, O Lord, my strength ! The Lord is my refuge and my fortress, my deliverer; my God is my helper, and I trust in Him; my defender and the horn of my salvation" ( Psalm 18:29, 2-3 ). Such boldness of faith is also depicted in Psalm 90: "He who dwells in the help of the Most High," etc. Thus Damascene, rejoicing and playing in spirit, sings in his songs to God: "You are my strength, O Lord! You are my strength! You are my God ! You are my joy!" - and Damascene points out the reason for this joyful appropriation of himself to God precisely in the fact that he recognized the love of God, revealed in the coming of the Son of God into the world: "He did not leave the bosom of the Father and visited our poverty." Instead of alienation, man responds with his whole soul to God's love, rushing to its call. The closest moral union, unity, is established between God and man.
This is what St. John the Theologian the Apostle speaks about: “Whoever confesses that Jesus is the Son of God, God abides in him, and he in God” ( 1 John 4:15 ). Of course, it is not the pronunciation of certain words that attracts God into a person’s soul. The Apostle goes on to give several indications of how this spiritual union of man with God is accomplished... He goes on to say that believers have come to know the love of God in the death of Christ. “God is love, and he who abides in love abides in God, and God in him. There is no fear in love, but perfect love casts out fear” ( 1 John 4:16, 18 ). Therefore, believers no longer fear judgment. “We love Him, because He first loved us” ( 1 John 4:19 ). Thus, confession is salvific in that it is necessarily accompanied by love for God, which casts out fear and unites a person with God. “God,” St. John describes this state. John Chrysostom called us not to destroy, but to save. How can we know that this is precisely what He desires? " He gave His Son ," it is said, " for us " ( John 3:16 ). He so desires our salvation that He gave His Son, and not simply gave Him, but gave Him unto death. From such reflections, hope is born. Do not despair, O man, when you come to God, Who did not even spare His Son for your sake. Do not fear present calamities. He who betrayed His Only Begotten to save you and snatch you from Gehenna, will He spare anything more for your salvation? Therefore, we must expect all good. For we would not be afraid if we were to appear before the judge who is to judge us, who showed such love for us that he would sacrifice His Son for us. So, let us expect all good and great things. Because we have received the most important thing, if we believe (the burden no longer frightens us and does not drive us away from God, God's love is recognized). But we see an example; therefore, let us also love Him. For it would be the utmost folly not to love the One who loved us so much." From the knowledge of Divine love follows the destruction of fear and boldness, and then – the union of love, a feeling of mutual closeness, appropriation of one another.
There is no longer any oppressive fear in man's consciousness: God is no stranger to him, a threatening Judge, inexorable in His justice—God is his loving Father, who will not remember his past sins, will not reprimand him for taking so long to come, or how he squandered the property given to him. He, seeing him from afar, will come out to meet him and, without questioning him, will order him to be clothed in the best garments and will rejoice in the salvation of the sinner.
Why is it so difficult for a natural, sinful man to believe?
The presence of faith already indicates the beginning of a person's conversion; for, as St. Athanasius of Alexandria says , "faith is a sign of the soul's will." To come to the conclusion that God is not angry for a person's past sins, that He, for all His holiness, is love, one must first of all experience much in one's soul; one must understand the gravity of sin, recognize oneself as perishing and worthy of destruction. Only after the soul has suffered this awareness is the described faith in God's love, this moral union that fills a person with such joy, possible. One who does not understand the gravity of sin will not understand the sweetness of being undeservedly forgiven: just as he did not feel God's wrath then, so now he cannot feel love. The beginning of faith is in repentance, in the sense of one's sinfulness. "Through its own fault, covered by a cloud of unrighteousness," says St. "Ephraim the Syrian," he wrote, "wanders in sin, unaware of what he is doing, oblivious to the darkness surrounding him, and unaware of his own deeds (this is the state before the inspiring of faith). But as soon as the ray of all-enlivening grace touches him, the soul is horrified, remembers what he has done, and returns from the dangerous path, from his evil deeds... With great sorrow he sighs, laments piteously, shedding streams of tears, and begs that he may return to his former state through good deeds... Tears flow from his eyes for his lost beauty; his festering scabs are numerous, and since he sees his great vileness, he flees from it and seeks the protection of all-generous grace."
Thus, turning to grace presupposes a complex journey of awakening from a sinful life, hating it, and attempting, or at least desiring, to return to a virtuous life. Believing in Christ is a very complex matter, encompassing a person's entire spiritual life and requiring not only attentiveness to the sermon but also self-denial, or at least a diversion of attention from oneself. Undoubtedly, God's grace also contributes to this attraction. "To believe in Christ," says St. Tikhon of Zadonsk, - is nothing other than, having learned from the law and heartily acknowledged one's poverty and wretchedness, which comes from sin and the righteous wrath of God that follows sin, - having recognized from the Gospel the grace of God, revealed to all, to flee to Him alone for protection - to recognize Him alone as the Deliverer and Savior from that misfortune and to have, in Him alone all eternal salvation, and also in the struggle against the devil, the flesh, the world and sin, during life, at death and after death to firmly and persistently affirm hope, as the undoubted and unshakable foundation of eternal salvation." "To truly believe," therefore, "is characteristic of a courageous soul" ( Nilus of Sinai ), "sincerely disposed towards God" (John Chrysostom) and His holy law and kingdom.
The importance of faith in the free and gracious act of human rebirth
But for all its complexity, for all its depth, the state of one who has come to faith can be nothing more than a prelude and preparation for salvation or justification, and not salvation or justification itself. True, a person attains faith through repentance and self-denial. To draw a conclusion about one's personal relationship with God from simple knowledge of Christ, of God, requires mourning one's sinful existence. But what happens when a person reaches this conclusion? The only result is that a person learns of God's love for themselves, learns that no wall stands between them and God except their own sinful alienation from God. A person begins to love God and feel that God's love reciprocates this love, to sense the full possibility of actually entering into union and communion with God. But this state is, in any case, only contemplative. And as such, it cannot regenerate a person against their will; it cannot be the self-propelling principle in the soul that would perform good deeds for a person. Likewise, God's grace, although present and contributing to human enlightenment, cannot act forcibly simply because a person has learned of the possibility of receiving this grace and desires to receive it. "Help from above also requires our own free will" (Nilus of Sinai). To truly turn from sin and accept grace, to enter into union with God, it is not enough to be sincerely convinced of God's mercy and closeness, but also to truly abandon sin and turn to God. A person may be convinced that salvation lies only in God, but he must reach out to grasp God's helping hand. Otherwise, he will remain with conviction alone. It is not enough to desire, even sincerely, a life according to God's law; it is necessary to actually begin it.
"Unless you ask for faith, for the exploits of virtue, for the Kingdom of Heaven," says St. Basil the Great , "with difficulty and much patience, you will not receive them. For you must first desire them, and, having desired them, truly seek them with faith and patience, having applied yourself to everything necessary, so that your own conscience will not condemn you for anything, as if you were asking carelessly or lazily. And then you will receive them, if this is pleasing to God." This free striving of man toward the grace and love of God and toward a holy life, pure from sin, is accomplished by man, as we saw above, in rebirth through the sacrament. In this rebirth, man no longer sees merely the possibility of union with God, but is actually united with God. By the power of God, his previously imperfect resolve to live no longer for himself but for God is strengthened. Sin is destroyed, and man, thus, no longer merely a possibility but a reality, "knows the love of Christ which surpasses knowledge" ( Eph. 3:19 ). As long as man merely believes, he is convinced that God will forgive him. After rebirth, he actually experiences this forgiveness. Previously, man merely hoped that God would not reject him. Now he truly sees that God has not rejected him. Thus, along with the affirmation of man's resolve to sin no more and to serve God, his faith is also strengthened, and with faith comes that joy in God which delights in the experienced and undeserved love of God, and love for God in response to His love, and the desire to be with God, to make the newly formed union even stronger. Thus, indeed, faith saves man, but not only by the fact that it contemplates God, and not by the fact that it reveals Christ to man, but by the fact that by this contemplation it awakens the will of man.
It is this moral power of faith that constitutes its great, central significance in rebirth. Indeed, we have seen that the essence of rebirth lies in the resolve to serve God from now on. Grace affirms this resolve. In it, the mysterious union of grace and human freedom is accomplished. By faith, Christ dwells in the heart of the baptized ( Eph. 3:17 ). By the power of faith, a person makes the irrevocable decision to be with God, to be united to Christ. “Faith,” says St. John Chrysostom, “reveals to us what is true, and from sincere faith love is born; for he who truly believes in God will never consent to depart from love.” Faith, therefore, mediates the very essence of rebirth.
Faith also marks the beginning of a new life in man, a life in communion with God. Love for God becomes the fundamental law of life, defining all of man's actions and walk. Therefore, both aversion to sin and conversion to a holy life are elevated to a new level. If previously man feared sin more than he desired righteousness, now, having come to know the love of God, he begins to love God's law for God's sake, so that he may respond to love with love. The desire to be holy, to avoid destruction, transforms into a desire for God, to be pleasing to Him. Man's personality is further relegated to the background, and complete self-denial becomes the beginning of life. Thus, man moves from fear of his own destruction to faith, which, in turn, opens the way to love.
That is why a true believer will never cite his labors, never demand a reward for them: his entire soul is filled with the contemplation of Divine love, a love selfless and undeserved by man. Therefore, the thirst to please God, to do His will, knows no bounds in a believer. "Ask," says St. Isaac the Syrian , "that God grant you to attain the measure of faith. And if you feel this delight in your soul, then it is not difficult for me to say that nothing can turn you away from Christ. And it is not difficult for you to be led captive every hour far from the earthly, and to hide from this frail world and from memories of what is in the world. Pray for this tirelessly, ask for this with fervor, beg for this with great zeal, until you receive it. And pray further, lest you become exhausted. You will be granted this if you force yourself with faith to cast your care upon God, and replace your care with His providence." (This is complete renunciation of oneself to the will of God.) - "And when God discerns this will in you, that with all purity of thought you have trusted God Himself more than yourself and have forced yourself to trust in God more than in your soul: then that unknown power will dwell within you - that power which, having felt within, many go into fire without fear, and, walking on water, are not shaken in their thoughts by the fear of drowning; because faith strengthens the feelings of the soul, and a person feels within himself that as if something invisible persuades him not to heed the vision of terrible things and not to look at a vision unbearable for the senses."
Thus, faith, by revealing God's love to man, morally unites man with God. Man sees in God the Father, ready to receive him. This moral rapprochement is completed in baptism, in which man, confirmed in God's love or in the consciousness of this love, is truly united to Christ and emerges from the font "created for good works." Enmity against God is destroyed, the curse is lifted, and a most intimate communion of love exists between God and man. Salvation is accomplished. The soul is betrothed to Christ, and everything belongs to Him. After this, even if man were to die immediately, his salvation is assured: as to the thief, the Lord says to him, "Today you will be with me in paradise" ( Luke 23:43 ). This is the state in which man " has the desire to be released and to be with Christ" ( Philippians 1:23 ). Such is the state of man who has emerged from the font of rebirth.
The Christian faith after baptism
The further life of a person, as we have seen above, consists in the development of that seed of eternal life which was implanted in baptism. A person is gradually cleansed from sin, gradually perfected and strengthened in goodness, and ascends to the age of a perfect man. However, even then, “the beginning of his life” (Isaac the Syrian), that “salt which preserves a man unharmed,” continues to be faith. “Faith is the mother of every good deed, and by it a person achieves the fulfillment of the promise of our Lord and Savior Jesus Christ, according to what is written: “without faith it is impossible to please God” (Ephraim the Syrian). Even if a person were to fall: let him only preserve his faith—the disturbed harmony of his soul will be restored, his scattered forces will be again gathered and with new energy will rush against sin. “Faith,” says St. John Chrysostom, “is the head and the root; If you keep it, then even if you lose everything, you will gain it all again with greater glory." "Faith is the power to salvation and the strength to eternal life" (Clement of Alexandria).
On the other hand, it is clear what happens if a person loses faith. "Without oil, the lamp cannot burn," and without roots, every tree withers. "Without Me ," said the Lord, " you can do nothing" ( John 15:5 ). Once faith is taken away, all meaning in life and all power to do good are taken away. There is no center that could connect a person's efforts and give them meaning. A person does not feel God's nearness, cannot comprehend His goodness; for him, God is once again only a punisher of iniquity. Will such a person turn to God? And if he does not turn, then he cannot accept God's help or His grace. Thus, having lost this "eye that enlightens every conscience" (Cyril of Jerusalem), his faith, a person also loses all his spiritual wealth—and perishes. Remarkable in this regard are the traits with which the Lord depicts the righteous and sinners at the Final Judgment. While the righteous, who have preserved their faith, marvel at God's mercy: "When did we see you hungry, and were we drunk?" —to sinners, God's judgment seems unjust: "When did we see you hungry, and did not serve you?" ( Matthew 25:37, 44 ). God appears either hostile to them, seeking, searching for a pretext to condemn them, to deprive them of eternal bliss. The former lived in faith, and therefore their entire soul is filled with a sense of God's undeserved mercy; they even now confess their unworthiness. The latter, however, have lost faith, are unaware of God's mercy, and have lived only for themselves—and therefore now rise up in defense of their ego. The former, by their faith, have always seen the path to God as open to them, because they have seen God's mercy. Seeing this, they always strove for God and were constantly in spiritual union with Him. This union, naturally, becomes their destiny even after leaving this life. The latter, having lost faith, naturally lost the strength for spiritual union with God and became alienated from Him. Therefore, even upon passing into the next world, they lack the ability to surrender to God. Their destiny lies in the dark realm of selfishness, which gnashes its teeth over its own destruction, unable to find the strength to reconcile itself to this, even like the righteous man, in the thought that it suffered according to God's will ( Rom. 9: 3).
Thus, faith regenerated man, faith developed and nurtured him in spiritual life, and faith will lead him to eternal bliss. By believing, man received God's grace here and was able to enter into communion with God, despite having lived in sin until then. This same faith in God's love will enable man to maintain this communion with God in the coming kingdom. "On the day of judgment," says St. Nilus of Sinai , "we ourselves will be our own accusers, convicted by our own conscience. Therefore, in this extreme situation, can we find any other defense or help than faith in the most merciful Lord Christ? This faith is our great defense, our great help, our security, our boldness, and our answer for those who have become defenseless due to an unspeakable multitude of sins."
Saving faith is free and active
To avoid misunderstandings, it is necessary to reiterate here that the Orthodox Church, while placing all human blessedness in faith and considering faith the cause of human spiritual growth, never conceives of this faith as some kind of self-acting force, which, as something extraneous, would almost compel a person to live a virtuous life and communion with God. Certainly, a believer perceives the grace of God, with which he or she undertakes the struggle against sin. However, the instrument for perceiving this grace is not knowledge or contemplation of God's mercy and His readiness to forgive and help, but necessarily the free desire and decision of a person. Similarly, faith is "an agent of good, the foundation of righteous behavior" only because it "is the free consent of the soul" (Clement of Alexandria). Faith only inspires a person's will, but in no way frees one from self-effort. "One must only not believe in Christ," said St. Macarius of Egypt, - but also to suffer, according to what is written: "For to you it was granted... not only to believe in Christ , but also to suffer for him" ( Phil. 1:29 ). To believe only in God is characteristic of those who think earthly things, even, one might say, of unclean spirits, who say: "We know you, who you are, the Son of God" ( Mark 1:24 ; Matt. 8:29 ). With faith, a free choice of good and a decision to do it are necessary.
Faith does not save man through its contemplative side, nor through its state of perception, so that man can only passively experience his salvation. Faith saves through its active side, through the constant participation of good will ( John 7:17 ). In faith, the believer finds boldness to turn to God and thus enters into communion with God, accepting this communion. The believer, strengthened by the power of God, strives toward a holy life and thereby begins it. Faith in this sense is "the beginning of our hope and the beginning of Divine mercy toward us, as it were, the door and the way" (Cyril of Alexandria).
Faith and works
In order to highlight precisely this vital (and not formal) meaning of salvation, and precisely where it is necessary to guard against Protestant fabrications, our Church chooses from two formulas developed in the West the one that ascribes salvation not to faith alone, but to faith with works. "We believe," states the 13th article of the "Epistle of the Eastern Patriarchs," "that man is justified not simply by faith alone (that is, as will be seen further, not by its theoretical, perceptive side), but by faith assisted by love (faith, as an active force, in that it produces love), that is, through faith and works"... "Not a phantom," the Fathers explain even more clearly, "of faith alone, but the faith that is in us through works justifies us in Christ." Thus, faith undoubtedly justifies a person, but only genuine, true faith, the kind that leads a person to true life, compels them to work out their own salvation. This is also the meaning of the teaching of St. Theophan, that faith saves through deeds. "Salvation," says the saint, "comes from good deeds; but one cannot succeed in good deeds as one should without faith. Faith motivates one to do good deeds, faith directs them, and faith also leads to the acquisition of strength to do good deeds. Therefore, faith is an aid to good deeds. The main thing is deeds, and faith is an aid." Salvation, then, lies in the fact that a person works it out himself, but he comes to this work only by faith.
An Orthodox Christian should not understand this definition in the Catholic sense, that is, as if a person earns salvation through deeds. Deeds in themselves, as external actions or isolated feats, have no significance in Christianity. Behavior is valued here only as an expression of a corresponding state of the soul, a certain direction of the will, although, in turn, it influences the formation of this state. The entire Sermon on the Mount is built on the idea of the insufficiency of external good deeds alone and the need for an internal change, which is truly how a person assimilates the Kingdom of Heaven. Therefore, mercy shown to a prophet or disciple is only valued when shown "in the name of the prophet or disciple ," in the name of faith ( Matthew 10:41-42 ). "If," says St. Paul, " I give all my goods to feed the poor, and if I give my body to be burned, but have not love, it profits me nothing" ( 1 Corinthians 13:3 ). One should not look at outward appearances. The Apostle further explains: the essence of salvation is not in feats as such, not in outward zeal; both feats and zeal must flow from a reborn, changed soul; otherwise, they are nothing before God ( Rom. 4:2 ). Therefore, it may happen that two mites brought by a widow outweigh the entire multitude of offerings of the rich, and a sinful publican will prove closer to God than a righteous Pharisee; those who came at the eleventh hour and did nothing will receive equal reward with those who toiled all day and endured the heat of the day. From a legal perspective, this cannot be explained: greater labor requires greater reward (unless we deny the possibility of any good deed on the part of man). From an Orthodox perspective, however, this requires no explanation: the Lord desires to save everyone equally and strives for all equally, but one has a greater desire for God, a greater ability to perceive His communion, another less. In such a case, it may happen that a new convert, having done nothing, will find himself equal or even more rewarded than one who has matured in the faith and accomplished great deeds. The Kingdom of God is not a reward for labor, but a grace offered freely and appropriated according to each person's eligibility.
The question, therefore, is where the soul is directed, what it desires, how it lives. If its desire is for God, if it lives not for itself, then, beyond its outward deeds, it is justified. This is the pledge of future pardon, while struggles and labors are important only for the restoration and strengthening of this desire. "The reward," says St. Isaac the Syrian , "is no longer the reward of virtue, nor the labor for its sake, but the humility born of them. If this is lost, then the former will be in vain."
The soul is saved not by its external deeds, but because its inner being is renewed, because its heart is always with God. Of course, at the final judgment, the book of each person's life will be opened, and each person will give an account for every deed and word, every thought, no matter how insignificant and fleeting: the perfect cannot be called imperfect. But for some, this revelation of life will only be a source of humility, leading them to the recognition of the undeservedness of mercy, and thereby bind them even more closely to God; for others, the conviction of conscience at the judgment will bring despair, and finally tear them away from God and the Kingdom. "And these go away into everlasting punishment, but the righteous into eternal life" ( Matthew 25:37, 44 ). Wherever the soul was directed, there that is where each person goes.
Thus, faith contains all the blessedness of a Christian. Faith is not only the cause and driving force in a person's spiritual development; rather, it is the center, the very heart, of spiritual life. As faith grows, love grows; as love grows, faith grows: a person's moral development finds both its expression and its fruit in the strengthening and growth of faith. Faith cooperates with deeds, and faith is perfected by deeds ( James 2:22 ). Faith is truly the alpha and omega of moral life, as is the Lord Himself, whom it reveals to man . By leading to love, which is the essence of eternal life ( 1 John 3:14 ; John 17:26 ), faith thereby enables a person to begin eternal bliss here on earth. Upon passing into the future world, faith transforms into knowledge, and the love that binds a person to God continues into eternity.
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