Faith in the Orthodox Christian Life: A Journey of Grace, Zeal, and Theosis

In Orthodox Christianity, faith is much more than an intellectual belief or a cultural identity. It is the foundation of a dynamic, lived relationship with God that transforms every aspect of a believer's life. Orthodox theology emphasizes that faith is a deep trust in God, accompanied by an active response to His grace. This response includes zeal for spiritual growth, continual repentance, and life within the Church, all aimed at achieving theosis—union with God.

Faith: More than Intellectual Understanding

In modern society, faith is often reduced to intellectual assent or moral behavior. However, in Orthodoxy, faith is a personal and experiential encounter with the living God. It is not something one accepts blindly or simply adheres to because of tradition, family, or logic. Instead, faith in the Orthodox understanding is a living reality, rooted in a direct experience of God’s presence in one's life.

The New Testament Greek word for faith, πίστης (pistis), conveys more than belief. It implies a deep trust and loyalty to God, a commitment to align one’s life with His will. Saint Paul captures this in Hebrews 11:1, describing faith as “the substance of things hoped for, the evidence of things not seen.” Faith is the foundation of hope, an assurance that, through God’s grace, we can become partakers in His divine life.

The Role of Grace and Synergia

The Orthodox Church teaches that faith and grace are inseparable. God’s grace—His divine energy at work in the world—draws us closer to Him. Yet, this grace does not operate in isolation; it requires our active cooperation. This cooperation is called synergia—the collaboration between divine grace and human free will. While God’s grace initiates and sustains our spiritual growth, we must respond with effort, obedience, and love.

Saint Paul emphasizes this synergy in his exhortation: “Work out your own salvation with fear and trembling; for it is God who works in you” (Philippians 2:12-13). In the Orthodox tradition, salvation is not a one-time event but a lifelong process of transformation, in which God and the believer work together. God provides the grace, and the believer responds by striving to live a life pleasing to Him, cultivating virtues, and overcoming sin.

This understanding contrasts with the Protestant concept of sola fide (faith alone), which suggests that salvation is based solely on faith without the necessity of works. In Orthodoxy, however, faith without works is dead (James 2:26), as true faith must naturally lead to an active and vibrant spiritual life. Good works are not a way of "earning" salvation but are the fruit of living faith and participation in God’s grace.

Faith and Zeal: A Fire within the Heart

In Orthodox spirituality, zeal is the fire that fuels a believer’s journey toward God. Zeal is not merely enthusiasm but a deep, burning desire to align one’s entire life with God’s will. It is the fervor that pushes the believer to overcome spiritual laziness, resist the temptations of the world, and continually seek God with all one’s heart.

Jesus speaks of zeal as a fire: “I came to send fire on the earth, and how I wish it were already kindled!” (Luke 12:49). This fire represents the Holy Spirit igniting within us the passion to live according to God’s commandments. The Apostle Paul echoes this idea, urging believers to be “fervent in spirit, serving the Lord” (Romans 12:11).

Saint Theophan the Recluse, one of the great spiritual teachers of the Orthodox Church, teaches that zeal leads to a liveliness of spirit—an eager willingness to undertake any effort or sacrifice for God. This zeal drives the believer to continually grow in love and faith, pressing forward in the spiritual race toward the prize of eternal life (Philippians 3:14).

Repentance and Spiritual Discipline

Central to the Orthodox life is the practice of repentance, or metanoia—a continual turning toward God and away from sin. Repentance is not just about feeling sorry for our mistakes but about a transformation of mind and heart. It is a process of being continually renewed by God’s grace, realigning our will with His divine will. Without this ongoing repentance, true spiritual growth is impossible.

Repentance is accompanied by the spiritual disciplines of prayer, fasting, and almsgiving, all of which are supported and nurtured within the life of the Church. These practices help believers cultivate self-control and spiritual attentiveness, making them more receptive to the workings of the Holy Spirit.

Life in the Church: Sacraments and Mysteries

In Orthodoxy, faith is never lived in isolation but is always a communal experience within the life of the Church. The Church is the Body of Christ, and it is within this mystical body that believers receive the fullness of grace through the sacraments (Holy Mysteries). Through Baptism, the believer enters into new life in Christ; through the Eucharist, they are continually nourished by His Body and Blood; through Confession, they receive the healing of their soul.

The sacraments are not merely symbolic but are real encounters with God’s grace, through which believers are spiritually strengthened and sanctified. These sacraments, together with the spiritual disciplines, guide and sustain believers on their journey toward union with God.

Theosis: Union with God

The ultimate goal of faith in Orthodox Christianity is theosis—union with God. Theosis is not just about moral improvement or becoming a better person; it is about being transformed into the likeness of Christ. Through the continual process of repentance, prayer, and participation in the sacraments, the believer gradually becomes more like God, sharing in His divine life.

This transformation is made possible by God’s energies—His active presence in the world. Orthodox theology distinguishes between God’s essence, which is unknowable, and His energies, which we experience and participate in. As Saint Basil the Great explains, we do not approach God's essence, but we know Him through His energies, which are manifestations of His power and grace. Through these energies, we are drawn into deeper communion with God, even as His essence remains beyond our reach.

A Life of Love and Compassion

As we progress in the life of faith, the natural result is love. Christ commanded His disciples to love one another as He loved them (John 15:12), and this love is the clearest expression of our union with God. The more we grow in faith and zeal, the more we are filled with the Holy Spirit, who empowers us to live lives of compassion and mercy.

True faith is demonstrated not only by the way we relate to God but also by how we treat others. As Saint John the Apostle reminds us, “If we love one another, God abides in us, and His love is perfected in us” (1 John 4:12). Thus, the Orthodox way of life is one that embraces both love for God and love for neighbor, all made possible by the grace of God working within us.

Conclusion

Faith in the Orthodox Christian tradition is a journey of transformation, marked by an ever-deepening relationship with God. It is a synergy between divine grace and human effort, nurtured by the sacraments and supported by the spiritual disciplines of the Church. This faith leads to zeal, repentance, and ultimately, theosis—union with God. As we walk this path, we are called to embody love and compassion, reflecting the grace that we have received in our lives.

In the Orthodox way, faith is not simply about being a "good" person or adhering to a set of beliefs. It is about becoming like Christ, experiencing His grace, and cooperating with Him in a lifelong journey toward holiness.

From Catechism of Orthodox Christianity by Deacon Charles Joiner at Saint George Greek Orthodox Cathedral.

Holy Tradition and Scripture

Holy Tradition refers to the living transmission of the faith, encompassing not only Scripture but also the teachings, practices, and sacramental life passed down through the Apostles and their successors. It includes everything from the formulation of doctrines in the Ecumenical Councils to the liturgical worship, prayers, iconography, hymns, and the lives of the saints.

While Scripture is indeed divinely inspired and central to the life of the Church, it is only part of the broader context of called Holy Tradition. The New Testament itself was born from the Church, written by members of the Church under the inspiration of the Holy Spirit. The Church, guided by the Holy Spirit, discerned which books were authoritative and canonized them. Before the canon was settled, the early Christians already had a living faith, guided by the oral teachings, the writings of the Apostles and the ongoing way of life.

 Scripture and Tradition are not two separate sources but complementary expressions of the fulness of the Apostolic faith. Holy Tradition is needed to  interpret and preserve the correct understanding of the Scriptures. Offering more than mere intellectual knowledge or reading. Salvation is about participation in the life of Christ through His Body, the Church. This life includes the sacraments, particularly Baptism and the Eucharist, and the ascetic disciplines such as fasting, daily prayer, and almsgiving—essential  practices, handed down through Tradition for the Christian journey toward theosis (union with God). 

Our spiritual life requires more than a book, it entails building a loving relationship the God.  Therefore, the doctrine of Sola Scriptura, introduced during the Reformation, is viewed as a significant error. It isolates Scripture from the living context of the Church, leading to personal or private interpretations that deviate from the Apostolic faith, undermining the authority of the Church and rejecting Holy Tradition.

Holy Tradition coupled with Scripture encompasses the fulness of a Christian life, including the sacramental life, the communal worship, and the guidance provided by the saints and Church Fathers. This comprehensive approach is necessary to prepare the faithful for a deeper relationship with God in both this life and the life to come.

Below is a video of a class session on this topic from the Saint Geroge Greek Orthodox Cathedral in Greenville SC's adult Catechism class. 

Video:  https://youtu.be/avT_0XjV8dY

 

Why is Ongoing Forgiveness of Sins Needed

In Orthodox theology, grace (the Holy Spirit) is understood as the uncreated energy of God that both saves and sanctifies us. It is not a one-time event but an ongoing process throughout a believer's life. After the Incarnation followed by the Cross, Christ’s victory over sin and death, made the grace of God abundantly available to all who believe in Him. This grace is not only about the initial forgiveness of sins but also about the continual transformation of the believer into the likeness of Christ (theosis).

Grace empowers believers to live a holy life, to repent, and to grow in their relationship with God. It is through grace that we are healed from the effects of sin and enabled to participate in the divine life. While the Cross offers the ultimate sacrifice for the forgiveness of sins, Orthodox Christianity teaches that repentance remains an essential part of the Christian life. Repentance is not a one-time act but an ongoing attitude of turning away from sin and turning toward God. This is reflected in the regular practice of repentance and the sacrament of Confession, where believers receive absolution for sins committed after baptism.

The Orthodox Church teaches that the sacraments, especially the Eucharist and Confession, are means by which God’s grace is imparted to believers. The Eucharist is particularly important as it is considered the "medicine of immortality," cleansing and renewing the believer. Confession provides a means for the faithful to receive forgiveness and be reconciled with God and the Church. This sacramental life is central to how Orthodox Christians understand the ongoing process of receiving grace and forgiveness. It is through these sacraments that believers are continually nourished and healed.

Orthodox Christianity places a strong emphasis on askesis, or spiritual struggle, as part of the Christian life. This struggle involves prayer, fasting, almsgiving, and other spiritual disciplines that help believers grow in virtue and resist sin. This is not about earning God’s grace, but about cooperating with it and allowing it to transform every aspect of our lives. The struggle against sin is ongoing, and through it, the believer learns to rely more fully on God’s grace. We must give our effort in cooperation with Grace or the Holy Spirit. The Cross provides the victory over sin, but the Christian life involves actively participating in that victory through spiritual struggle and growth.

Orthodox Christianity acknowledges that even after the Cross, believers continue to sin due to human weakness. However, God’s love and mercy is always available, and His grace is sufficient to forgive and restore us whenever we repent and turn back to Him no matter how serious the sin. He is not seeking to punish us but to heal our soul. The Church Fathers often spoke of the Christian life as a continual journey of repentance and renewal. The Orthodox understanding is that salvation is not a one-time event but a dynamic process of being saved, where the believer continually receives God’s mercy and grace throughout their life. This process culminates in the final judgment, where God’s mercy and justice are fully revealed.

In contrast to the Protestant focus on justification by faith alone, the Orthodox Church teaches that justification and sanctification are inseparable and ongoing. The believer is justified by faith, but this justification is an entry point into a life of sanctification, where the believer is gradually transformed into the likeness of Christ (theosis). The Incarnation, Cross and Resurrection of Christ are the foundation of this process, but the believer’s response through faith, repentance, and participation in the sacramental life is essential for experiencing the fullness of God’s grace.

Orthodox Christianity teaches that grace and forgiveness are ongoing realities in the life of a believer. After the Cross, the grace of God continues to work in believers, calling them to repentance, healing them from sin, and transforming them into the likeness of Christ. The sacraments, especially Confession and the Eucharist, are central to this ongoing process along with spiritual discipline like prayer and fasting. While the Cross provides the victory over sin, the Christian life involves a continual response to God’s grace through repentance, spiritual struggle, and participation in the life of the Church. God’s mercy is always available, and through His grace, believers are continually forgiven and renewed.

Is Mary the Queen of Heaven?

The title "Queen of Heaven" as applied to the Theotokos (Mother of God) in Orthodox and Catholic tradition is rooted in Christian theology and is fundamentally different from its use in pagan religions. While it is true that the title "Queen of Heaven" was used in ancient times to refer to various pagan goddesses, its Christian usage is entirely separate and is based on the role of the Virgin Mary in salvation history.

In Orthodox Christianity, Mary is venerated as the Theotokos, meaning "God-Bearer" or "Mother of God." This title emphasizes her unique role in the Incarnation, as the one who gave birth to Jesus Christ, the Son of God. The honor given to Mary is always in relation to her role in God’s plan of salvation and her relationship to Christ. She is honored not as a goddess, but as the most exalted of all human beings due to her unique role.

The title "Queen of Heaven" is used in a Christological context, reflecting Mary's role as the mother of the King of Kings. In ancient Israel, the mother of the king held a special position of honor, often referred to as the queen mother (e.g., Bathsheba, the mother of Solomon). In this way, Mary is honored as the Queen of Heaven because she is the mother of Jesus Christ, the eternal King.

The title does not imply divinity but rather points to her unique and exalted position within the Kingdom of God. It is a title of respect and honor, recognizing her as the foremost of all the saints.

The Orthodox Church is careful to distinguish between Christian veneration and pagan worship. Veneration of Mary and the saints is entirely different from the worship due to God alone. Worship (latreia) is given only to God, while veneration (douleia) is given to the saints. Hyperdouleia, a special form of veneration, is given to Mary due to her unique role, but this is still distinct from worship.

The Orthodox understanding of Mary as "Queen of Heaven" has nothing to do with the pagan practice of worshiping goddesses. Instead, it is rooted in the recognition of her unique role in the divine plan and her closeness to Christ.

The imagery of Mary as Queen is also found in Scripture, particularly in the vision of the woman clothed with the sun in Revelation 12:1, who is often interpreted by the Church Fathers as representing Mary. This imagery is further supported by the Church's liturgical tradition, where Mary is often referred to in royal terms as part of the hymns and prayers of the Church.

The honor given to Mary in Orthodox Christianity is always Christocentric—it reflects her role in relation to Christ and is always oriented towards Him.

it might be helpful to explore the Orthodox understanding of Mary through the writings of the Church Fathers and the liturgical life of the Church. They would see that the veneration of Mary is deeply rooted in Scripture and Tradition, and always points to Christ. 

About Praying to the Saints

 In Orthodox theology, the Church is seen as a single, united body that includes not only the faithful on earth but also the saints in heaven. The saints are not "dead" in the sense of being cut off from the living; rather, they are alive in Christ, who is "not the God of the dead, but of the living" (Matthew 22:32). Since Christ has conquered death, those who are in Christ, including the saints, are also alive in Him.

The communion of saints means that all members of the Church, whether on earth or in heaven, are connected through Christ. Praying to saints is thus understood not as necromancy or invoking the dead, but as asking for the intercession of those who are fully alive in the presence of God.

A key distinction in Orthodox practice is that praying to saints is not the same as worshiping them. Worship is due to God alone, but asking the saints for their prayers is akin to asking a fellow Christian on earth to pray for you. It’s an acknowledgment that the saints, being close to God, can intercede on our behalf.

The saints are seen as elder brothers and sisters in faith who, because of their holiness and closeness to God, are powerful intercessors. This practice is supported by the understanding that the prayers of the righteous are powerful and effective (James 5:16).

The practice of asking saints to pray for us is rooted in the biblical concept of intercession. In the Book of Revelation, the saints in heaven are depicted as offering the prayers of the faithful to God (Revelation 5:8). This imagery supports the idea that the saints are actively involved in the spiritual lives of those on earth.

Additionally, the Transfiguration (Matthew 17:1-3) provides a picture of the living presence of Moses and Elijah, who appear and speak with Christ. This event illustrates that those who have passed from earthly life continue to live and have a role in the divine economy.

Necromancy, as condemned in Scripture (e.g., Deuteronomy 18:10-12), involves attempting to conjure or manipulate the dead through occult practices. This is fundamentally different from the Orthodox practice of asking saints to intercede for us. Necromancy is about seeking forbidden knowledge or power through communication with the dead, often bypassing God’s will.

In contrast, praying to saints is about seeking their intercession before God, in humility and within the context of the Church’s life. It is done in faith that the saints, being alive in Christ, hear our requests and pray for us in accordance with God’s will.

The Orthodox Church places significant emphasis on the lived experience of the Church throughout history. The veneration of saints and the practice of asking for their intercessions have been part of Christian practice since the early Church. This tradition is seen as a continuation of the apostolic faith and is supported by the consistent witness of the Church Fathers and the lived experience of countless Orthodox Christians throughout the centuries.

From an Orthodox perspective, praying to saints is not about invoking the dead in the sense of necromancy, but rather about participating in the communion of the Church, which includes both the living and those who have passed into eternal life with God. The saints are viewed as alive in Christ and capable of interceding for us. This practice is deeply rooted in the Church’s understanding of the body of Christ and the intercessory role of the saints, which has biblical support and is a longstanding tradition within the Christian faith.

How to Answer the Question About "Penal Substitution"

This is not part of the Orthodox view of atonement or salvation. Christ died to show us the way to our resurrection and union with Him with eternal life in His kingdom.. We have free will so to be saved we must learn to use this in harmony with His will. It’s a process of growing into His likeness by following all He has commanded. No substitution. We are responsible for our sins. His Crucifixion opened the door in His Resurrection, even more importantly in the Incarnation, for us to become worthy, perfected, to enter His kingdom.

In Orthodox theology, the understanding of Christ’s work on the cross is not as a penal substitution but as a healing act. Christ’s death is seen as the ultimate act of love and self-sacrifice, through which He heals the broken relationship between God and humanity. Sin is understood as a disease or corruption that needs to be healed rather than a legal debt that requires punishment. The cross is the means by which Christ restores human nature, freeing it from the power of sin, death, and the devil. Through His death and resurrection, Christ conquers death and offers new life to all humanity.

The Orthodox Church emphasizes Christ as Victor model of atonement, where Christ’s death and resurrection are viewed as His victory over the powers of sin, death, and Satan. The cross is not primarily about satisfying divine justice in a legal sense but about defeating the enemies of humanity and restoring us to communion with God. This victory is not just a legal transaction but a cosmic event that transforms all of creation, liberating it from the bondage of sin and death.

Another element of Orthodox soteriology is the concept of theosis, or deification, which teaches that Christ became man so that humans might become partakers of the divine nature (2 Peter 1:4). The cross is the culmination of the Incarnation, where Christ unites Himself with our fallen humanity to heal, restore, and elevate it to union with God. This understanding shifts the focus from legal satisfaction to the transformative and relational aspects of salvation. Christ’s suffering and death are seen as the ultimate act of love, inviting us into a restored relationship with God, where we are called to grow in holiness and participation in the divine life.

Prayer as Love

Saint Porphyrios teaches that continual prayer without effort where grace overshadows bringing unexplainable joy, requires divine Eros, a burning love for Christ. The relationship between God and the believer must become one of mutual desire: God, the Lover, desires the beloved, and the beloved strives to reach the Lover. This love is most profound when expressed as thanksgiving. our efforts in prayer should not be done out of duty but as a necessity and selflessness, similar to the need to eat. To prepare for such prayer we read the divine offices with love filling our hearts with gladness.

Our task in prayer is to find a way to enter into the love of Christ which is experienced as divine light, allowing our soul to awaken our love in the embrace of  Christ’s love and become holy. We abandon ourselves to divine Eros. Our primary aim is love: for Christ, the Church, and our neighbor. prayer based on this love and craving for God creates a union that is Paradise on earth. It is expressed through love for our neighbor and the desire for everyone's salvation, even our enemies.

The efforts made in prayer should be driven by the love of Christ, aiming to experience His love more deeply.

Reference: Wounded by Love, Saint Porphyrios, on prayer