June and July, 2020

In the Bible there are certain verses that talk about a person being “saved.”

Being “saved” means being delivered or rescued, usually from something deadly. When a ship is going down it sends out a distress signal, SOS, which means Save Our Souls! This is a similar meaning to our Orthodox understanding of salvation. So, what are we being rescued or delivered from? At the end of the Lord’s Prayer, the Our Father, what do we pray for deliverance from? The Evil One! So we pray to be delivered or saved from Satan. But that’s not all. There are also: sin, death, sickness, suffering, sorrow, sighing, etc. (cf the Funeral Service). Some also refer to the World, the Flesh, the Devil.

Some Protestant Evangelicals believe that salvation is a one time event. They believe that they can point to a date on the calendar when they were “saved.” They believe that there was a moment when they made a decision for Christ, and prayed the Sinner’s Prayer sometimes called the Salvation Prayer – and they were saved. They also believe that once they were saved, it was forever – “once saved, always saved.” What is the “Salvation Prayer?” I took this random example from a pamphlet. Here’s how it reads:

Salvation Prayer:

“Dear God in heaven, I come to you in the name of Jesus. I acknowledge to You that I am a sinner, and I am sorry for my sins and the life that I have lived; I need your forgiveness. I believe that your only begotten Son Jesus Christ shed His precious blood on the cross at Calvary and died for my sins, and I am now willing to turn from my sin.You said in Your Holy Word, Romans 10:9, that if we confess the Lord our God and believe in our hearts that God raised Jesus from the dead, we shall be saved.
Right now I confess Jesus as the Lord of my soul. With my heart, I believe that God raised Jesus from the dead. This very moment I accept Jesus Christ as my own personal Lord and Savior and according to His Word, right now I am saved. Thank you Jesus for your unlimited grace which has saved me from my sins. I thank you Jesus that your grace never leads to license, but rather it always leads to repentance. Therefore Lord Jesus transform my life so that I may bring glory and honor to you alone and not to myself. Thank you Jesus for dying for me and giving me eternal life. Amen.”

Then the little pamphlet goes on to say this: “If you just said this prayer and you meant it with all your heart and you have repented for your sins, we believe that you just got saved and are born again.”

But is this how we Orthodox understand salvation? Let’s look at some examples from Scripture:

Ephesians 2:8-9

“For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.”

Romans 10:9-10

“If you shall confess with your mouth the Lord Jesus, and shall believe in your heart that God has raised him from the dead, you shall be saved. For with the heart man believes unto righteousness; and with the mouth confession is made unto salvation.”

Acts 16:31

And they said, “Believe in the Lord Jesus, and you will be saved, you and all your household.”

Here we see three types of “salvation” – past, present and future. So the question: “Are you saved?” Or “When were you saved?” makes no sense to us Orthodox. It isn’t an Orthodox question. Why? Because salvation is a process. Let’s look at how we understand it. First of all, we say that we were saved and born again upon our confession of faith (the Creed, if adults) and Holy Baptism. The Bible is very clear that being “born again” has to do with something we must DO (faith, belief, an action, a “work”) faith AND water. (See John 3:5; Rom. 6:3–4; Col. 2:12–13; Titus 3:5). In fact, no early church father refers to John 3:5 as anything other than water baptism! (cf. Justin Martyr, Irenaeus of Lyon, Hippolytus of Rome, Clement of Alexandria, and others!)

Next we say that as we live our lives, we hope that we ARE being saved. This is actually what the Greek language in the Bible means when it says “you shall be saved. It literally says “you shall be-being saved.” It doesn’t mean right now, once for all. Salvation is a process, as I said. Actually, it’s what the Lord said in the Bible, not me.

And finally, at the Great Judgment, at the Second Coming of Christ, our final disposition will be determined, we pray we WILL be saved for eternity in God’s Heavenly Kingdom.

So, I was saved, I believe I am being saved, and I pray that I will be saved, is the simple, trinitarian, Orthodox answer. Molly Sabourin, a freelance writer and contributor to Ancient Faith Radio, mused on what she might have written as an Orthodox, instead of what she did write in her Protestant days, for a paper on the topic of what it means to be saved. She shared this as her fantasy re-write:

“I was originally saved over two thousand years ago when God the Son took on human flesh and offered Himself as a perfect sacrifice for all of mankind, defeating the power of sin by suffering on the Cross and destroying death through His miraculous Resurrection.

I am being saved daily through my intentional decisions to follow Jesus’ example within each situation that I find myself, viewing paradise not as just a someday destination but as the everyday experience of self-denial, of being filled, through the Eucharist, obedience, and love for others, with Christ.

I will, (Lord have mercy), be saved at the Great and final Judgement when I give an account for a lifetime of actions, when it becomes clear whether or not I cooperated with the grace so generously bestowed upon me. Who of us, having been blessed beyond all comprehension, should feel the need to “insure” that, regardless of our choices, a reward will be ours free and clear? Who of us dare to sit idle with our assurances, interpreting the conditions of the Bridegroom’s invitation while our lamps for illumining the darkness run out of oil?

My individual salvation is being worked out with fear and trembling through the unique responsibilities God deemed best to set before me. Based upon the model of the publican who beat his breast and begged for leniency, I am careful to not assume I have a handle on the spiritual state of others. I would do best, rather, to stay focused on my own flagrant shortcomings, reverencing both friends and enemies, all of whom were created in God’s image, as living icons of Christ Jesus. I share my faith, yes, but not out of obligation; a soul that’s found its meaning cannot help but be a witness to such joy. My ongoing testimony is presented through acts of service, in accordance with Christ’s commandment to love God by loving your neighbor. I pray ceaselessly for the courage to fight the good fight, staying faithful until my very last breath upon this earth.”

July 2 St. John (Maximovich), Archbishop of Shanghai & San Francisco

St John is a contemporary saint, having reposed in 1966, and is a great wonderworker and healer, whose relics are enshrined in San Francisco at the Cathedral of the Mother of God “Joy of All Who Sorrow.” He was an ascetic like those of old, who cared tirelessly for the poor, orphans and the ill and afflicted. Canonized first by the Russian Orthodox Church Outside of Russia, St John’s sanctity has been recognized throughout the whole Orthodox world.

July 17 Holy Royal New Martyrs of Russia: Tsar Nicholas II, Tsaritsa Alexandra, Crown Prince Alexei, and Grand duchesses Olga, Tatiana, Maria, and Anastasia, and those martyred with them (1918).

“Tsar Nicholas II was the son of Alexander III, who had reposed in the arms of St John of Kronstadt. Having been raised in piety, Tsar Nicholas ever sought to rule in a spirit consonant with the precepts of Orthodoxy and the best traditions of his nation. Tsaritsa Alexandra, a grand-daughter of Queen Victoria of England, and a convert from Lutheranism, was noted for her piety and compassion for the poor and suffering. Their five children were beloved of all for their kindness, modesty, and guilelessness.
“Amidst the political turmoil of 1917, Tsar Nicholas selflessly abdicated the throne for what he believed was the good of his country. Although he had abdicated willingly, the revolutionaries put him and his family under house arrest, then sent them under guard to Tobolsk and finally Ekaterinburg. A letter written from Tobolsk by Grand Duchess Olga, the eldest of the children, shows their nobility of soul. She writes, ‘My father asks that I convey to all those who have remained devoted to him… that they should not take vengeance on his account, because he has forgiven everyone and prays for them all. Nor should they avenge themselves. Rather, they should bear in mind that this evil which is now present in the world will become yet stronger, but that evil will not conquer evil, but only love shall do so.’
“After enduring sixteen months of imprisonment, deprivation, and humiliation with a Christian patience which moved even their captors, they and those who were with them gained their crowns of martyrdom when they were shot and stabbed to death in the cellar of the Ipatiev house in Ekaterinburg in 1918.
“Together with them are also commemorated those who faithfully served them, and were either slain with them, or on their account…” (Great Horologion)

July 12 Saint Païsios of the Holy Mountain (+1994)

‘The future Elder Paisius was born in 1924 and baptized by St. Arsenius of Cappadocia. He spent his youth as a carpenter until WW II, during which he repeatedly distinguished himself in the army by his bravery and self-sacrifice. In 1950 he went to Mt. Athos for eight years, where he was tonsured. Then he was asked to spend some time in his home village of Epirus, in order to defend the faithful against Protestant proselytism. He returned to Mt. Athos in 1964 and stayed in several monasteries, eventually settling in the Panagouda hermitage of Koutloumousiou Monastery, where he remained for fifteen years. Here his reputation as a holy elder and guide grew, and he tirelessly received those thirsting for spiritual direction, allowing himself only two or three hours of sleep each day. He reposed in 1994, one of the most well-known and beloved contemporary elders. Many of his counsels and other writings have been published.’ (St Herman Calendar, 1994) Elder Païsios was glorified by the Church in 2015; he is commemorated on the anniversary of his repose.

OUR VENERABLE AND GOD-BEARING FATHER COLUMBA OF IONA, ENLIGHTENER OF SCOTLAND (521-597)

Saint Columba (the Latinized name for Colum, meaning “dove”) was born at Garten in Donegall to a noble family. He entered the monastic school of Moville under Saint Finnian, who had studied at Saint Ninnian’s great monastery. Here Columba received the diaconate and entered monastic life. Tradition tells us that it is there that his sanctity is first attested to by the performance of miracles. Having completed his training he travelled to Leinster and then later to the monastery of Clonard. Here he was probably ordained priest before leaving for Glansnevin and the monastery there. When a pestilence devastated the country in 543, the monks dispersed and Columba spent 15 years traversing in Ireland founding several important monasteries, including Derry in 546.

In 563 Columba, with twelve companions, left for Scotland. On the Island of Iona he founded the famous Abbey, a centre for Celtic Christianity. Iona became a base for missionary work amongst the Northern Picts. Columba visited King Bridei, near Inverness, and won his respect. The royal residence had been bolted closed but, at the sign of the cross, the doors flew open and thus struck by such a miracle, the King listened and was baptised. Many of the people soon followed. This respect he found subsequently led him into a political role and he helped greatly in shaping the political landscape of that time, with some opposition remaining from the Druids.

Columba spent the rest of his life preaching and travelling in Scotland. The ‘Book of Deer’ (a tenth century illuminated manuscript, providing a unique insight into cultural, social and ecclesiastical life of the East of Scotland.) attests to Columba’s work and miracles in the East of the country. On another journey to the West he met with Saint Mungo, the apostle of Strathclyde. He returned to Iona, when not engaged in missionary work, and there many came to seek his counsel. From here, Columba governed the many communities he had founded. In the Celtic tradition the Abbot, although perhaps only in priest’s orders, was at times considered to govern above that of the position of a bishop, the bishop thus being subject to the Abbot’s jurisdiction.

On the afternoon of 8th June, 597, Columba climbed the hill behind his monastery and gave his final blessing to the place he loved so much. At vespers, that night, he collapsed before the altar and found home with his heavenly Father, surrounded by his monks. He was seventy six years of age. He was buried in the monastery but, one hundred years later, his bones were disinterred and revered. They were taken to Ireland when the threat of Vikings became apparent but they vanished in time. Books and garments remained at Iona Abbey and were the focus for miraculous works.

Saint Adamnan, a future Abbot of Iona, said of Columba: “He was angelic in appearance, graceful in speech, holy in work.”

It is without doubt that Columba stands as one of the greatest of the Celtic Saints. A man of incredible industry, of missionary work, of creating communities and not least a man of humility and deep charity.

Many years ago, before I was Orthodox, I was studying and attracted to the faith, but becoming Orthodox seemed like a stretch. Wasn’t this very traditional faith old and irrelevant? Weren’t all those stories of saints demythologized now in our enlightened modern age?  It was easy enough to dismiss older saints as stories from another age, but St. John broke that idea in pieces.  I was meeting people who knew him personally and could verify that the many miracles attributed to him were facts and not merely fancy. I was talking to people who experienced his miracles personally! (There were at least 2 people at our parish who knew him when I first arrived!).  I went to the miraculously incorrupt relics of St. John at the cathedral in San Francisco, and prayed: “St. John, help me to become Orthodox!”  Things moved very quickly after that and the rest is history!  My namesday gift to you is to share one of my favorite sermons of St. John, which is challenging in its depth, yet practical for making a good beginning.

WATCH!

by St. John of San Francisco

Stand fast on spiritual watch, because you don’t know when the Lord will call you to Himself. In your earthly life be ready at any moment to give Him an account. Beware that the enemy does not catch you in his nets, that he not deceive you causing you to fall into temptation. Daily examine your conscience; try the purity of your thoughts, your intentions.

There was a king who had a wicked son. Having no hope that he would change for the better, the father condemned the son to death. He gave him a month to prepare.

The month went by, and the father summoned the son. To his surprise he saw that the young man was noticeably changed: his face was thin and drawn, and his whole body looked as if it had suffered.

“How is it that such a transformation has come over you, my son?” the father asked.

“My father and my lord,” replied the son, “how could I not change when each passing day brought me closer to death?”

“Good, my son,” remarked the king. “Since you have evidently come to your senses, I shall pardon you. However, you must maintain this vigilant disposition of soul for the rest of your life.”

“Father,” replied the son, “that’s impossible. How can I withstand the countless seductions and temptations?”

Then the king ordered that a vessel be brought, full of oil, and he told his son: “Take this vessel and carry it along all the streets of the city. Following you will be two soldiers with sharp swords. If you spill so much as a single drop they will cut off your head.”

The son obeyed. With light, careful steps, he walked along all the streets, the soldiers accompanying him, and he did not spill a drop.

When he returned to the castle, the father asked, “My son, what did you see as you were walking through the city?”

“I saw nothing.”

“What do you mean, ‘nothing’?” said the king.

“Today is a holiday; you must have seen the booths with all kinds of trinkets, many carriages, people animals…”

“I didn’t notice any of that,” said the son. “All my attention was focussed on the oil in the vessel. I was afraid to spill a drop and thereby lose my life.”

“Quite right, my son,” said the king. “Keep this lesson in mind for the rest of your life. Be as vigilant over your soul as you were today over the oil in the vessel. Turn your thoughts away from what will soon pass away, and keep them focused on what is eternal. You will be followed not by armed soldiers but by death to which we are brought closer by every day. Be very careful to guard your soul from all ruinous temptations.”

The son obeyed his father, and lived happily.

Watch, stand fast in the faith, quit you like men, be strong. (I Corinthians 16:13).

The Apostle gives Christians this important counsel to bring their attention to the danger of this world, to summon them to frequent examination of their hearts, because without this one can easily bring to ruin the purity and ardor of one’s faith and unnoticeably cross over to the side of evil and faithlessness.

Just as a basic concern is to be careful of anything that might be harmful to our physical health, so our spiritual concern should watch out for anything that might harm our spiritual life and the work of faith and salvation.

Therefore, carefully and attentively assess your inner impulses: are they from God or from the spirit of evil? Beware of temptations from this world and from worldly people; beware of hidden inner temptations which come from the spirit of indifference and carelessness in prayer, from the waning of Christian love.

If we turn our attention to our mind, we notice a torrent of successive thoughts and ideas. This torrent is uninterrupted; it is racing everywhere and at all times: at home, in church, at work, when we read, when we converse. It is usually called thinking, writes Bishop Theophan the Recluse, but in fact it is a disturbance of the mind, a scattering, a lack of concentration and attention. The same happens with the heart. Have you ever observed the life of the heart? Try it even for a short time and see what you find. Something unpleasant happens, and you get irritated; some misfortune occurs, and you pity yourself; you see someone whom you dislike, and animosity wells up within you; you meet one of your equals who has now outdistanced you on the social scale, and you begin to envy him; you think of your talents and capabilities, and you begin to grow proud… All this is rottenness: vainglory, carnal desire, gluttony, laziness, malice-one on top of the other, they destroy the heart. And all of this can pass through the heart in a matter of minutes. For this reason one ascetic, who was extremely attentive to himself, was quite right in saying that “man’s heart is filled with poisonous serpents. Only the hearts of saints are free from these serpents, the passions.”

But such freedom is attained only through a long and difficult process of self-knowledge, working on oneself and being vigilant towards one’s inner life, i.e., the soul.

Be careful. Watch out for your soul! Turn your thoughts away from what will soon pass away and turn them towards what is eternal. Here you will find the happiness that your soul seeks, that your heart thirsts for.

(Translated from Pravoslavnaya Rus) and taken from ORTHODOX AMERICA, Vol. XIV, No. 2-3, September-October, 1993