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

Engaging in True Prayer: Guidance from Saint Porphyrios

When Saint Porphyrios advises, "let the Lord himself teach us to pray. Don’t try to learn it on our own," he emphasizes that true prayer is a gift from God and should be guided by Him. It is not merely a technique or a set of words to be learned but a relational and spiritual practice that deepens through God's grace. Acknowledging that we cannot perfect our prayer life solely through our efforts requires humility and openness to the Holy Spirit's guidance.

We must remember that prayer is about a personal relationship with God. Allowing the Lord to teach us means engaging in a dynamic and responsive relationship where God leads and we follow. Saint Porphyrios underscores the importance of seeking God’s direct instruction and inspiration in the journey of prayer.

Saint Porphyrios also advises us to "make entreaty to receive the divine light of divine knowledge." This divine light refers to the spiritual insight and understanding that comes from God, allowing one to perceive and comprehend spiritual truths more deeply. By asking for this light, a person opens themselves to the transformative grace of God, which enlightens the mind and heart, leading to a more profound and genuine relationship with Him. It is a call to humble oneself and recognize the need for God's guidance and wisdom in one's spiritual journey.

This divine light he refers to is the same divine light mentioned by Saint Symeon the New Theologian, who often spoke about the experience of the divine light as a tangible encounter with God’s uncreated energies. He described it as an overwhelming, transformative experience that brings profound spiritual enlightenment and union with God.

This divine light is understood in Orthodox theology as the uncreated energy of God, through which believers can experience His presence and grace. Both saints emphasize the importance of seeking this light through prayer, humility, and a deep commitment to living a holy life, as it is through this light that one comes to a true knowledge of God and is transformed in His likeness.

Saint Porphyrios, in his unassuming way, shows the path of humility and calls us to a prayer life that is mystical, opening ourselves to the uncreated energies of God. When we experience these in the form of light, we are experiencing true prayer and a direct relationship with God. This should be our aim in prayer.

Reference: Wounded by by Love, Saint Porphyrios, pg 114

Prayer before prayer

Saint Porphyrios recommends that we recite a prayer from the Divine Liturgy that comes before the reading of the Gospel before we pray. Here is my interpretation of this prayer:

Lord, enlighten my heart with Your divine light, illuminating the innermost part of my soul. 

I acknowledge Your authority and deep love for humanity, Your compassionate and benevolent nature. Enlighten me with Your divine truths, holiness, and wisdom. Transform me and lead me to a deeper relationship with You. 

Give me spiritual insight and perception to discern Your spiritual truths. Help me comprehend the teachings of the Gospel to understand how to live a life in accordance with Your will. I stand in awe and respect of Your commandments, recognizing their divine origin and authority. 

Help me struggle against my passions and sinful inclinations, attaining a decisive victory over these desires through Your help and my personal effort, so that I may lead a life guided by the Holy Spirit in harmony with Your will. 

Orient both my thoughts and actions towards pleasing You, maintaining a holistic approach to my spiritual life. 

I acknowledge You as the ultimate source of light and enlightenment for both my soul and body, embrace Your divine presence, desiring Your guidance, and sanctification.  

Have mercy on me.

Reference: Wounded by Love, Saint Porphyrios,  pg 114