Attaining the Vision of the Uncreated Light in Orthodox Christian Life

The ability to behold the Light of God’s Countenance, described as the Light of salvation, is intrinsically linked to the Incarnation of Christ. In Christ, "dwelleth all the fulness of the Godhead bodily" (Colossians 2:9). This profound mystery—that God became man and dwelt among us—enables humanity to encounter the divine Light. As prophesied and witnessed, "the people which sat in darkness saw great light" (Matthew 4:16), referring to the coming of Christ, the great Light entering earth’s history. This event ensures that nothing can annul God’s eternal will for humanity to become bearers of this divine Light.

The Role of the Holy Spirit in the New Testament

The transition from the Old to the New Testament marks a significant shift in how the divine Light is experienced. While the Old Testament saints received the Spirit's breath temporarily, the New Testament brought the Light of the Holy Spirit to dwell permanently within the Church. This indwelling acts in profound ways, shaping the lives of the faithful, forming images of Christ within them, and perfecting saints who bear witness to His truth. This ongoing presence of the Holy Spirit means that all believers have the potential to experience aspects of this Light, albeit in varying degrees depending on their spiritual state.

The Sacrament of Baptism and Putting on Christ

The practical pathway to encountering the Uncreated Light often begins with the sacrament of Baptism. In Baptism, believers "put on Christ" (Galatians 3:27), clothing themselves in His human nature which is filled with the fullness of Divinity. This act is not merely symbolic but transformative, conferring upon the baptized an "incorruptible garment," the vesture of the Uncreated Light that Adam lost in Paradise. The radiance seen in the faces of those newly baptized, especially evident in adults who have prepared through repentance, signifies this profound change and transfiguration by the grace of the sacrament.

Faith and Confession as Prerequisites

While the Incarnation makes the vision of the Uncreated Light possible, accessing this vision also requires correct faith and the confession of Christ’s Divinity. Belief in the name of Christ and an active participation in the life of the Church through its sacraments and teachings are essential. This faith and confession are not static but dynamic, needing to be nurtured through prayer, participation in the Eucharist, and the life of the community.

Conclusion: Living in the Light

The experience of the Uncreated Light, deeply rooted in the Incarnation and sustained by the sacraments, offers a pathway to transformation for every Orthodox believer. It is a promise of what is to come and a present reality that can permeate and sanctify the lives of those who pursue it with a sincere heart. By engaging deeply with the life of the Church and its mysteries, the faithful are invited to partake in the divine nature, being transformed by the Light that never fades. This journey towards divine illumination is central to the Orthodox way of life, promising not just a future in God's presence but a present filled with His light and life.

Reference: Alive From the Dead: Homilies on Great Lent, Archemandrite Zacharias Zacharou

When Does Christian Life Begin?

A Christian life begins when we have overwhelming energy to fulfill a desire to be united with Jesus Christ.  This is called zeal.

Saint Theophan says,

Christian life is zeal and strength to remain in communion with God by means of an active fulfillment of His holy will, according to our faith in our Lord Jesus Christ, and with the help of the grace of God, to the glory of His most holy name.

This zeal is evident to others as well. Others can observe the peacefulness they exhibit, the steadfastness they exhibit, and the sacrifices they are willing to make to live in a Christian way.

Saint Theophan says,

The person in whom this ardor is constantly active is one who is living in a Christian way.

This is about more than just trying to live by the rules of the church and commandments given to us by Christ out of obligation or fear. It's more than just tying to be a "good" person. The true Christian life is based on zeal, an inward awareness of God, a sense of communion and love with Him. The Spirit must be alive within and burning like a fire.

Saint Theophan says,

All this is good, but as long as it does not bear in itself the spirit of life in Christ Jesus, it has no value at all before God. Such things would be like soulless statues.

The beginning of Christian life begins with the inner working of divine grace. The first step to receiving this grace is Holy Baptism.

Reference: Path to Salvation by Saint Theophan the Recluse, pp 27,29

Why Baptise Infants?

There are some who say Baptism should only be given to adults because we must first have repentance and faith. Earlier I was asked to comment on this subject and recently found the teaching of Elder Cleopa on this topic.


The Elder begins his explanation by pointing out the precursors to Baptism found in the Old Testament. He writes,

There in [the Old Testament] we read how God appeared to Abraham when he was ninety-nine years of age and, among things, told him to circumcise all the men and to circumcise all the male children who would be born from that time on on the eighth day after their birth. As for him who would not be circumcised , he would perish (Gen 17: 10-14). We see, then, that God did not say to Abraham that children and youth should be circumscribed when they became adults... Some say the Baptism of babies is meaningless since they don't understand anything when they are Baptized. But what did Issac, Abraham's child, understand on the eighth day? Undoubtedly he understood nothing. His parents, however, understood. This is how it is with Baptism as well, as it is practiced in the Orthodox Church, since it is well-known that circumcision symbolizes Baptism in the Old Testament.

He gives another example of the Exodus from Egypt and the passage through the Red Sea which is also seen by Church Fathers as prefiguring Baptism. This is affirmed by Paul who says, "Moreover brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea" (1 Cor 10:1-2). Moses had told the pharaoh , "We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds we will go." (Ex 10:9).
He then points out that on the day of Pentecost the Apostles received the Holy Spirit and preached to the people what the Spirit had tight them, telling them to repent and to be baptized in the name of Jesus Christ for "the promise is unto you, and to your children" (Acts 2:39). 
Elder Cleopa says, 

"For what promise? The promise of Baptism. Thus, the promise was for the children as well. When it is said that they were baptized, it does not say three thousand men and women were Baptized, but three sous and fouls, which means that among those baptized were children."

He next presents examples of families who were baptized as recorded in the New Testament. Lydia with her whole family (Acts 16:14). The prisons guard who took Paul and Silias to his house who was Baptised with his whole family ( Acts 16:33). Then there was Crispus and his family (Acts 18:8), and Stephanos and his household (1 Cor 1:16).


He writes, 

Jesus Christ likewise, made it clear that little children ought to be Baptized, for when they brought Him some children to be blessed by Him, and His disciples obstructed them, the Lord scolded them, saying: "Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven; And He laid His hands on them, and departed hence" (Matt 19: 13-15). Hence , if the Lord calls children unto salvation from a young age, why would we obstruct them from receiving Holy Baptism?

But how about the question of faith. Is it possible for children to be saved without faith?
The Elder responds,

"It is true that children are not capable of believing at the young age of their Baptism, but neither are they able to doubt or deny Christ. He is not saved who only believes, but he who first of all is baptized... While children do not have faith, they have godparents. These sponsors are adults who accompany the infants to Baptism and make the required confession of faith in their stead. Godparents are the spiritual parents of the children whom they baptize and undertake to guide them into a new life in the Holy Spirit... The priest conducts the Baptism based on the faith of the parents, the sponsors, and the other witnesses present.

It is written in Scripture that the faith of a few can save others. 
Here are examples given by Elder Cleopa,

"By faith the Roman centurion healed his servant (Matt 8:13). The servant did not believe, but on account of the faith of his master, Christ returned him to full health. Four people brought a paralytic tot he Savior: When Jesus saw their faith, he said unto the sick of the also, Son, thy sons be forgiven thee (Mark 2:3-5)... On the basis of the faith of Jarius the Lord raised his twelve-year-old daughter (Matt 9:18). On account of faith of others, the Lord healed a dumb, demon-possessed man (Matt 9:32). On account of the faith of the woman of Canaan, the Savior healed her daughter, casting out the demon that possessed her (Matt 15:21). Likewise on the account of faith of a father, the Lord healed his epileptic son (Matt 17:14). These and many other testimonies from Holy Scripture make clear to us that on account of the faith of parents, and others who stand as witnesses at Holy Baptism, the Lord grants sanctification and salvation to the baptized children."

We also see this practice from the early days of the Church, The earliest explicit reference to child or infant baptism is in the Apostolic Tradition of Hippolytus, about 215 A.D.: "Baptize first the children, and if they can speak for themselves let them do so. Otherwise, let their parents or other relatives speak for them." (Hippolytus, Apostolic Tradition 21:15, c. 215 A.D.)


We must also keep in mind that baptism marks the beginning of our Christian life, each of us who are baptized must continue daily to persevere in our faith until the end of our earthly life. As St. Paul says: Not that I have already obtained all this, or have already been made perfect... I do not consider myself yet to have taken hold of it. But one thing I do... I press on toward the goal to win the prize..." (Philippians 3:12-14)


Reference: The Truth of our Faith, Vol. II, 17-34

Is Baptism Sufficient? A teaching of Saint Gregory Palamas

Observe All Things
Christ died and was resurrected showing that death is no longer the end. He told His disciples that he would come again to judge the whole world. He said he would take up to heaven and bestow the kingdom of heaven on those who are justified. Christ then instructed His disciples to baptize in the name of the Father, Son and Holy Spirit and go and make disciples of all nations. (Matthew 28:19, 20). There was more than Baptism. Jesus expected those who were baptized to teach others and also to do what He commanded, "Teaching them to observe all things whatsoever I have commanded you" (Matthew 28:20). Apostle James tells us, "whosoever shall keep the whole law, and yet offended in one point, he is guilty of all" (James 2:10). So we are not at liberty to choose what is virtue. We are to do everything He commanded. A little bit, or even most of what He asks us to do is not enough. We must "do everything He commanded."


Always Strive to Keep Our Freedom
St. Gregory Palamas tells us "if we do not strive through blameless deeds and words to guard our freedom to the end, or when it slips away, to summon it back through repentance, we shall be condemned by that liberating law itself for failing to keep the freedom given to us." The freedom we must guard is that which we gain through Baptism, where we are freed of the law of sin and death. With this freedom we now live in hope of eternal life in God's kingdom. But, we have much work to do.


When we do fall short of the mark (sin), and we undoubtably will, then we must immediately repent. This is obtained through the power of the Sacraments of His Church. While it is only God who saves us, this also requires our effort. When we are striving for our salvation continually with continual repentance, we find we have a merciful God who gives us His grace abundantly to aid us in our struggle.


Even Paul Struggled
Emphasizing that Baptism is not enough but our works are necessary, Saint Gregory points out that Apostle Paul is well aware that to "strive through blameless deeds" is a great undertaking and hard work. He communicates this to us by sharing how Paul, although an Apostle, always struggled. He basis this on what Saint Paul says about Himself: "Therefore I run thus: not with uncertainly. Thus I fight I, not as one who beats the air. But I discipline my body, and bring it into subjection, lest, when I have preached to others, I myself should become disqualified." (1Cor 9:26-27). Paul fights and struggles to gain the "imperishable crown" of salvation. He suffers sickness, imprisonment, persecution, and temptations of the flesh.


Demands Our Full Effort
Paul encourages his followers to maintain their zeal for Christ and to give their full effort to do as He Himself does and to follow Christ's example. He says, "Know ye not that they which run in a race run all, but one receives the prize?" (1Cor 9:24) He does not mean that only one person will win the race and achieve salvation, but to be like those who make an all out effort like a runner who tries to win a race. The winners are those who win the prize of salvation. We must strive to be perfect as Christ with the intention that we will give our full effort to perfect ourselves. Saint Gregory points out that Paul also tells us the "prize of the high calling" is inexhaustible and sufficient to be shared with everyone without diminishing. There is not a single winner, but we can all win this race.


Paul shows us how to run this race. he says, Everyone who competes for the prize is temperate in all things. (1Cor 9:25).


Lessons From the Ancients
Paul then draws on the experience of the ancients, those who followed Moses. Gregory Palamas uses this to show that it is not by faith alone that we are saved but by our works. Paul was making the same point with the Corinthians who had been baptized and regularly partook of the Divine Gifts of the Blood and Body of Christ.
Paul writes:
"Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. But with most of them God was not well pleased, for their bodies were scattered in the wilderness." (1Cor 10:1-5)


Moses was under the cloud of the Holy Spirit. His followers were baptized in their crossing of the Red Sea. Like the Corinthians they ate of Spiritual manna given by God. They also had spiritual water that came from the Rock like the Corinthians drank from the Cup. The rock is like Christ who endlessly provides us with spiritual food. Like the Corinthians the followers of Moses were disobedient and "were scattered in the wilderness."
Saint Gregory Palamas explains it this way:
"What he [Paul] is saying is that once they had gone astray after evil Desiree's, the symbols of the mysteries which had been granted to them we're of no benefit to them, and did not exempt them from being abandoned by God... If we choose to live sinfully, holy baptism and the divine sacraments that follow it will not save us from eternal condemnation, but we will lose the heavenly inheritance just as they [Moses's followers] lost the promised land, with our impertinent behavior and disobedience to God's commandments. That is why Paul goes on to say to us, " Let us not be disobedient, brethren, nor let us harden our heart, as they did in the day of temptation in the wilderness (Heb 3:8).
We Cannot be Complacent
Do we not see the same issue today? Those who have been Baptized and participate in the Holy Sacraments are frequent sinners and think they are saved. We live in a world filled with greed and self gratification and we tend to fit in with the predominant culture unawares of our true unbelief in the teachings of Christ and our disobedience in following what He has commanded us to do.


Saint Gregory concludes,
"Let us not do evil, that evil may not befall us, but let us learn to do good. And let us throw off our vices through confession and appropriate repentance. If we are unable to to take full possession of the virtues, then, by being humble towards God, sharing what we have plenty of with the poor, and having a forbearing attitude towards those who fall, let us win forgiveness from on high, and fill up what is lacking in our good works with God's love for mankind, that the Lord may be constantly with us, according to His promise (Matt 28:20)."


Reference: Saint Gregory Palamas The Homilies edited and trans. By Christopher Veniamin, Homily 38, pp 301 - 304

Baptism is not Symbolic

Holy Baptism and Chrismation are sacraments that we too often take in a routine manner. But, they are of the greatest significance for all Christians. This is the first step towards our salvation.  In Baptism we are renewed and united with Christ. We become God’s “adopted son”, a child of the light, a child of the Kingdom.  We become His disciple. We become a member of the body of Christ. This is no mere symbolism.

From the moment one emerges from the water in the baptismal font a new life begins.  We are reborn, united in Christ.  We are enlightened.

Baptism in the Orthodox Church is much more than a cleansing of our sins.  It is the beginning of a new life in Christ. We become a part of His Church though the grace of God.

The font is likened to the grave of Christ.  When we are immersed in the water we die of an old self and become renewed. This new life is one where we can now look forward to our resurrection and eternal life in God’s Kingdom as we follow Christ.

Forgiveness of sins is one of the results of baptism but we must remember that we do not have the idea of original sin as has been introduced in the Western Churches.  For Orthodox Christians we receive from Adam and Ever the consequences of their sin, which is death, our mortality. We do not inherit any guilt. Because we have a free will we are only responsible for our own sins. So Baptism is not about overcoming original sins but is a renewal that assures us eternal life.

In the service the water is made    holy with the Holy Spirit. As we are immersed we are cleansed of any personal sinfulness by this holy water and renewed. Following this we receive the Holy Chrism. This is a special Holy Oil which is called the “Seal of the gift of the Holy Spirit.” The water of baptism will dry up but the action of the Holy Spirit  seals the action for all time.

When the sacramental rite is completed there is a sedate but joyful dance around the font followed by the reading of Scripture where we hear the words of Jesus Himself.

Crowning this event is the reception of Holy Communion. The new person, with their new Christian Name, is now able to participate in all the sacraments of the Church as one of God’s adopted sons. 

From this moment on we must struggle to maintain our relationship with God striving to act like Him.  This involves a life of continual repentance seeking God’s unlimited mercy for our weaknesses to maintain this union.  Through the sacrament of Confession and Holy Communion we keep our Baptism renewed and gain His grace to  aid us in our efforts to cooperate with Him, to live the life He showed and taught us as is recorded in the Scriptures.

Faith Alone is Insufficient for Salvation

Many people who call themselves Christians say that it is through faith alone that you will be saved.  This is a dangerous error.  Salvation requires that we receive the Holy Spirit.


Saint Theophan comments,

"Believe, believe, and the Holy Spirit will come."  This is the biggest lie.  Faith is indeed an indispensable condition for receiving the Holy Spirit, but the very receiving of the gift comes about not from faith alone, but from faith through the Divinely-established Mysteries.  This is how it was even in Apostolic times.

Our current culture is misled by our dependence on rational thought which leads us to accept the idea that we only need to believe and we can be saved.  This is an intellectual deception.  We cannot intellectually think of God and then expect to receive the Holy Spirit which is His saving grace.  This Spirt only comes with the Sacraments of His Church.


Saint Theophan makes this point through the story of Paul in Ephesus.  When he came to Ephesus Paul encountered several believers and asked them if they had received the Holy Spirit.  They answered that they had not even heard of the Holy Spirit.  They had been baptized with the baptism of John the Forerunner.  Saint Paul then baptized them with the baptism of Christ and after that he laid his hands on them and they were filled with the Holy Spirit.  The baptism they had received earlier was only a renewal and a preparation for receiving the saving Holy Spirit.  The Holy Spirit came through the laying on of Hands.  Later the Apostles introduced Holy Chrism (a holy oil) to be used instead of the laying on of hands.  Today in the Orthodox Church one is received into the Body of Christ though baptism and the sacrament of Chrismation where one receives the Holy Spirit. This sacramental act is essential.


Many Christian churches in this country do not have this sacrament.  They preach the idea of faith alone.  They require a confession of faith and then baptize in water, an act which is often seen as merely symbolic  of their commitment to Christ. Those who follow this direction are grossly misled and never receive the Holy Spirit which they must have for union with God. 


Now once you have this gift that comes through the sacrament of Chrismation, you need to nurture it so its presence and action will grow within you.  If you fail to do so it will remain latent or hidden.  If ignored, eventually it will become inactive.  Then it is difficult to  resurrect it.  This is why we have the other sacraments of Holy Confession and Holy Communion to help us maintain the active work of the Holy Spirit which comes to us through these sacraments.  Of course we have faith, but we also receive the Holy Spirit through Chrismation and continually renew its presence through the other sacraments.  It also why we are continually engaging in ascetic efforts to purify our heart so that the "fire" of the Holy Spirit will be fanned and be allowed to act through all our bodily actions.  In this way we can become virtuous and follow the Commandments of God. This is the Way to union with God and salvation.


Reference: The Spiritual Life, p 282

United with Grace

Often in our adult years we forget about the incredible gift we have received at our Baptism. I know in my own young adult years my thoughts and cares were all about my own ability to be successful in my career, to marry, and to have a family.  This was about all I thought about.  But as I got older, I wondered about the purpose of my life and began to think about things of a spiritual nature.  This is a natural course of life.

It is in Baptism that we are united with Divine grace. St.Theophan says, "During Holy Baptism, some new element, a supernatural one, is added to our composition, and it will remain inside us hidden and secretly acting."1 Once it has been implanted it's up to us to have it permeate all our actions so that it is no longer hidden but becomes outwardly visible. This requires our attention and effort. When we meet such a person who has undertaken this work, we feel a presence, an uplifting force, a warmth and some kind of moral energy that comes forth from them.  This is the nature of a holy person.  This is the potential we all have.

This grace we have received is like yeast in bread.  A little is added to the ingredients, but it needs to be worked though all the dough to have an good end product. This kneading process requires the most effort of the whole process.  Saint Theophan says,

"We receive the grace of God through Baptism in our childhood.  From that moment, it begins to act within us and carry out its action, in the hope that when we reach adulthood, we ourselves, through the decision of our own will, will undertake zealously to do everything for our salvation."2

It is important that we do take action, because, if we don't, this grace we have received will totally abandon us. We will then only have the power of our own self-will.  But if we make the choice to nurture it and work to have our life conform to it, then it will form a strong center within us.  This spiritual center is often referred to as the "heart" by our Church Fathers.  It is from this center that we can draw on for our spiritual rebirth and development.

Saint Theophan gives us some good guidance on how to rekindle this spiritual gift we have hidden away.  He give us several parables to examine.  The parable of the talent (Luke 19:11-27) and the one about the treasure hidden in the field and the merchant who is seeking goodly pearls (Matt 13:44-46).  From these he draws what is expected of us.

1. Acknowledge the presence of the gift of grace within us.

2. Comprehend that the value of the grace for us si so great, that it is more precious than life itself, so that without it life is not even life

3. Desire with all our strength to adapt this grace to ourselves, and adapt ourselves to is, or, to put it another way, desire to imbue our entire nature with it and to become enlightened and sanctified.

4. Resolve to achieve this through the matter itself

5. Carry this decision into reality, putting everything else aside, or, having removed one's heart form everything, give it over to the full action of Divine grace.

When these five acts have taken place within us, then comes the beginning our our internal rebirth, after which, if we continue to act in the same spirit unflaggingly, inner rebirth and illumination will grow quickly or slowly depending on our labor, but most importantly, depending on our forgetfulness of self. 3

Quotes from The Spiritual Life and How to Be Attuned to It, by Saint Theophan the Recluse

1 The Spiritual life, p 122
2 ibid, p 126
3 ibid p 135

Am I Born Again?

Quite frequently Orthodox Christians are asked by other Christians, “Are You Born Again?” It is asked as a test to see if you are a “true” Christian. I will frequently get this question half-way through a Cathedral tour. And then at the end someone will ask, “Do you believe in Jesus Christ?” I don’t know why some people think they have to test Orthodox Christians, but many view us as something quite strange. This is especially true in the south and particularly here in Greenville, SC where we are a mile from Bob Jones University. So, how does an Orthodox Christian respond to this challenge?

It is proper to say that you were born again when you are baptized and chrismated. Christ taught that we must be born again. He said, “that which is born of the flesh is flesh and that which is born of the spirit is spirit. Do not marvel that I said to you,‘You must be born anew.’” (John 3:6-7) He also explains how this takes place. “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the Kingdom of heaven” (John 3:5). This has always been understood and practiced by the Church as baptism and the gift of the Holy Spirit in Chrismation.

It is important to recognize what happens at baptism and chrismation. This is not some kind of symbolic ritual. In this sacrament you are forever changed. Here is how Saint Theophan the Recluse puts it.

Baptism gives us what nothing else on earth can give us: 
It unites and combines with our natural being Divine grace...
Some new element, a supernatural one is added to our composition, and will remain inside us hidden and secretly acting…

When you are baptized, the water is made holy through the Holy Spirit. It is no longer just water, but becomes Holy Water. Water is transformed by the Holy Spirit. This is a excerpt from the prayers that the Priest recites when calling on the Holy spirit to sanctify the water.

“ Through the descent of Your Holy Spirit sanctify this water....
Give to it the grace of redemption, the blessing of the Jordan. Make it a fountain of immortality, a gift of sanctification, for the remission of sins, protection against infirmities, destructive to evil forces, inaccessible to opposing powers, filled with angelic might.”

In Baptism, first we confess all our sins, renounce Satan and proclaim our faith in the Holy Trinity. Then our body is covered with oil that has been transformed by the Holy Spirit into a Holy Oil. Then we are immersed in the Holy Water, cleansing us of all our sins and combing the Holy Spirit with our very being, where it, as Saint Theophan says, “will remain inside us hidden and secretly acting.” Finally we receive the special Chrism, the very special Oil passed on since the time of the Apostles, which seals within the Holy Spirit. We then put on new clothes, a white gown, and are at this moment reborn in the Holy Trinity. At this instant we stand clean and free of all sin, and our being mystically changed to include divine grace. As Saint Theophan says, “some new element , a supernatural one is added to our composition.” This is the meaning of ”born again” for Orthodox Christians.

No other Church can offer anymore than this. You have received everything you need to be united with God. But this is only the beginning. You still have within you the tendency to sin and you will face a continual struggle to fight off all kinds of temptations that can separate you from the will of God. Born in God’s image you have been given a free will. You can choose at any time to ignore God in the same way as did Adam and Eve. So, it is now important to participate in the Orthodox way of life so you can steadily grow in God’s image, becoming step by step closer to His likeness. The aim is complete union with God, which we call Theosis. This Orthodox way of life is one of ongoing repentance. It is a way of love and mercy. God’s loving arms are always there to forgive and embrace us. He knows our limitations and weaknesses and wants to help us through His Church. It is not proper to think of any part of this process after baptism as being “born again.” Baptism only occurs once and you must participate from his point forward with the Holy Spirit that has become part of your being.

To properly nurture your spiritual development, as a new being after baptism, you must always be aware of your tendency to ignore the will of God. This why Christ established the Church, to help us face all the challenges of earthly life. It’s teachings may seem at odds with many of the norms of current culture, but this is precisely why it is necessary for us. It is important to regularly attend worship services, partake of Holy Communion and Confession, pray daily until it becomes unceasing prayer, follow the fasting guidelines to control the passions, read the Scriptures and the Church Fathers broaden your world view, live a purposeful and simple lifestyle to minimize temptations, and be ever watchful.

Many non Orthodox Christians think that through baptism they have been saved. This is a dangerously misleading way of thinking. We can only say that at the time of our baptism we have begun the process of our salvation. Now that we have the Holy Spirit working within us, it can lead us to a life like Christ and union with Him. This will assure, having a ongoing and personal relationship with God, we are properly prepared for the final Judgment Day when the Lord accepts us into His kingdom. This final decision is one only He can give. So, when we are asked if we have been saved, we can say, “I have been saved by Jesus Christ’s Crucifixion and Resurrection, I am being saved by my Orthodox way of life in the Church, and I will be saved at the time of the Final Judgement.”

See Ten Step Program for Orthodox Life