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.

How to Explain to a Protestant Believer the Error of the Idea of “Once Saved Always Saved”

The error seen by Orthodox Christians in the idea of “once saved, always saved” is best explained by emphasizing the necessity of synergy (cooperation) between human free will and God’s grace in the process of salvation. Here are some key points:

1. Synergy: Orthodoxy teaches that salvation is a dynamic process involving both God’s grace and human cooperation. Salvation is not a one-time event but a lifelong journey. While God’s grace initiates and sustains salvation, humans must respond with faith, repentance, and ongoing commitment to God’s commandments.

2. Free Will: Orthodox theology emphasizes that humans have free will and must continually choose to follow Christ. The idea of “once saved, always saved” undermines the importance of free will and the possibility of falling away from faith through sin or apostasy.

3. Theosis (Deification): Salvation in Orthodoxy is often understood as theosis, the process of becoming more like God. This process requires continuous spiritual effort, participation in the sacraments, prayer, and repentance. It is a transformative journey that cannot be fully accomplished in a single moment.

4. Scriptural Basis: Orthodox Christians would point to various Scripture passages that indicate the need for perseverance and the possibility of falling from grace. For example:

•Philippians 2:12: “Work out your own salvation with fear and trembling.”

•Hebrews 3:12-14: “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God.”

•Matthew 24:13: “But the one who endures to the end will be saved.”

5. Church Fathers: The teachings of the early Church Fathers emphasize the ongoing nature of salvation and the need for continual faithfulness and repentance. They teach that Christians must remain vigilant and steadfast in their faith throughout their lives.

6. Sacramental Life: In Orthodoxy, the sacraments (especially Confession and the Eucharist) are essential means by which believers receive God’s grace and are strengthened in their spiritual journey. Regular participation in these sacraments is necessary to maintain and grow in one’s relationship with God.

By presenting these points, an Orthodox Christian can suggest that the Protestant doctrine of “once saved, always saved” oversimplifies the complex and ongoing nature of salvation as understood in the Orthodox tradition.

A Protestant defending the doctrine of “once saved, always saved” (also known as eternal security) might present the following points:

1. Scriptural Assurance: Protestants often cite specific Bible verses that they believe clearly support the idea of eternal security. Key passages include:

• John 10:28-29: “I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.”

• Romans 8:38-39: “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.”

• Ephesians 1:13-14: “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”

2. Nature of Salvation: Many Protestants believe that salvation is a gift from God that cannot be earned or lost by human actions. They emphasize that Jesus’ sacrifice on the cross fully atones for all sins—past, present, and future. Once a person is truly saved, their salvation is secure because it is based on Christ’s perfect work, not on their own efforts.

3. New Creation: Protestants may argue that when a person is saved, they become a new creation (2 Corinthians 5:17) and are indwelt by the Holy Spirit. This transformation is seen as a fundamental change that ensures the believer’s eternal security.

4. God’s Faithfulness: They would assert that God is faithful to keep His promises. If God promises eternal life to those who believe in Jesus, then He will be faithful to preserve them. This assurance is based on God’s unchanging nature and His commitment to His covenant.

5. Understanding of Perseverance: Some Protestants differentiate between those who genuinely possess faith and those who only profess faith. They believe that those who are truly saved will persevere in their faith until the end because of the work of the Holy Spirit within them. Those who fall away may not have been truly saved to begin with (1 John 2:19).

6. Context of Warnings: While acknowledging the numerous warnings in the New Testament about falling away, Protestants might interpret these as hypothetical or as means to encourage believers to examine themselves and strive to live faithfully, rather than as indications that salvation can be lost.

By presenting these points, a Protestant would argue that the doctrine of “once saved, always saved” is well-supported by Scripture and is consistent with the nature of God’s grace and promises.

Reclaiming Ancient Wisdom: The Orthodox Christian View of Atonement

Grasping the nuanced Orthodox view of atonement can be challenging. Salvation in Orthodox Christianity is not merely about forgiveness of sins; it's a transformative journey towards theosis, or deification, signifying the union with God. This journey involves a rebirth through the Holy Spirit in Baptism, participation in the sacraments (such as Baptism, the Eucharist and Confession), plus a disciplined Christ-centered life dedicated to prayer, fasting, and following the teachings of Jesus Christ and His Church. It's a path towards a loving relationship embodying God's love and holiness, facilitated by God's grace and our proactive cooperation with His will.

Why did Jesus Come?

The necessity of Jesus' coming is rooted in the aftermath of the Fall of Adam and Eve, a Divine plan humanity missed their free will to  separate from God and were then subjected to death and ego-centric desires. Christ's mission was to heal this separation, liberating us from the tyranny of death and sin. His Incarnation—a union of divine with human flesh—recreated humanity. Making accessible to all a divine-human synergy initiated through a rebirth in baptism, exemplified by His life and teachings, sustained by His Church and sacraments, and culminated in His voluntary sacrifice on the Cross and Resurrection, a triumph over death offering eternal life to believers.

Atonement

The concept of atonement is Biblical using the Greek terms "καταλλαγή" (katallagē), meaning reconciliation or restoration to favor, in the context of the reconciliation between God and man through Christ (2 Corinthians 5:18-19) and "ἱλαστήριον" (hilastērion), "propitiation," "expiation," or "mercy seat." (Romans 3:25). These describe Christ's sacrificial death as a means of overcoming sinful nature of humankind.This reflects an idea of Christ as a sacrifice that redeems us from our sinful and mortal condition. This restorative nature of Christ's work, focuses on redemption and liberation based on love rather than appeasing wrath. Orthodox do not view Christ as a penal substitute, but as a victor over death, liberating humanity from our bondage to it.

This perspective starkly contrasts with the judicial notions prevalent in Protestant Christianity, such as penal substitution* and satisfaction theory**, which interpret Jesus' death as a means to satisfy divine justice. Instead, Orthodox theology cherishes God's love and mercy, emphasizing His benevolent relationship with humanity that fosters forgiveness and healing as illustrated by the Parable of the Prodigal Son*** and the transformative process of repentance (metanoia).

 

God as Love

Orthodox Christian theology emphasizes God's love, mercy, and readiness to forgive, rather than focusing on divine wrath or punishment for sin. This understanding is deeply rooted in the Bible and Orthodox tradition, offering a nuanced view of how God relates out of love to humanity. John gives us the view that God is love (1 John 4:8), and this love forms the foundation of the relationship between God and humanity. All of God's actions toward humanity are motivated by this love, seeking not to condemn, but to bring about reconciliation and healing.

The apparent conflict between the concepts of God's love and wrath can be understood in the context of God's holiness and justice. God's wrath is not like human anger but is a metaphor for the consequence of sin that disrupts the natural order and harmony of creation, including our relationship with God. Orthodox theology teaches that God's justice and love are not in conflict; rather, God's corrective actions are always aimed at healing and restoring relationships, not punitive in the way humans often understand punishment. 

General versus Personal Salvation

Another important aspect of Orthodox thinking on Salvation is the distinction between a general or Cosmic salvation and our personal, or individual salvation. In cosmic terms Christ's Crucifixion and Resurrection makes salvation possible for all humanity. He defeated the powers of sin and death for everyone. This is sometimes described as "opening the gates of Paradise," restoring the potential for communion with God for all human beings. His salvific work is also seen as affecting the entire cosmos, not just humanity. The entire creation, which groans under the burden of sin (Romans 8:22), is on a path toward restoration and fulfillment in God.

While the general offer of salvation is universal, its actualization in the life of each person involves a personal response and cooperation with God's grace. Orthodox Christianity emphasizes the concept of synergy (cooperation between human freedom and divine grace) in the process of salvation. Individuals must actively respond to God's offer of salvation through faith, repentance, and living a life in accordance with God's commandments and the teachings of the Church. This personal journey is called theosis, or deification, where the believer participates in the divine nature (2 Peter 1:4) through grace. This involves a lifelong process of spiritual growth, becoming more like Christ through participation in the sacraments, prayer, fasting, charitable works, and the cultivation of virtues.

The cosmic aspect of salvation lays the foundation and opens the door for all humanity to be saved. The personal aspect involves walking through that door and embarking on the journey toward union with God which the Church nourishes by providing the sacraments, teachings, and community life through which individuals grow in their relationship with God and each other.

A Difficult Doctrine - How to Overcome

For non-Orthodox this pure Orthodox understanding of salvation is difficult due to their long held judicial views. To overcome this additional study may be needed by studying the writings of the early church fathers such as Saint Atanasiusthe Great of Alexander who famously wrote, "God became man so that man might become god.” It’s helpful to gain clarity on the historical continuity in the Orthodox Church how it has maintained the earliest teachings through the conciliatory action of the Ecumenical councils. 

One must also when reading Scripture take into it full and broad account the narrative of God's relationship with humanity, rather than isolating verses that might support a judicial view. Focus on how Christ's life, teachings, death, and resurrection embody and convey salvation as healing, victory over death, and restoration to communion with God, rather than solely as penal substitution or payment for sin. Examine the role of love and relationship. Reflect on the scriptures  that  portray God fundamentally as love (e.g., 1 John 4:8) and salvation as a return to loving communion with God and one another, rather than escaping punishment. Also review the parables of Jesus like the Prodigal Son to illustrate the nature of God's forgiveness and love, showing how they transcend a purely legalistic understanding of sin and forgiveness. 

Examine the limitations of the legalistic metaphors that you may be familiar with. While judicial language is one biblical metaphor for understanding salvation, it is not the only or even the primary lens through which to view the relationship between God and humanity. The Bible uses a rich array of metaphors to describe salvation, including healing, adoption, and marriage. Consider that different metaphors and teachings in the Bible were addressed to specific audiences in their own cultural and historical contexts, which can help in understanding why certain metaphors were used and how they might be understood today.

Finally experience the Orthodox worship and spirituality. Attend the Divine Liturgy and read about it. It too is a sacrament. Learn about the Orthodox spiritual disciplines, such as prayer, fasting, and almsgiving, reflecting on how they contribute to a personal experience of salvation as transformation and deification, and help to deepen one's relationship with God.  

Significant Difference

These differences in views from the more judicial ones of others cannot be thought of as mere use of different metaphors. The orthodox perspective deserves a thoughtful nuanced approach. Proper understanding will influence your way of life to become prepared for that time of judgement. 

Notes 

*Penal Substitution (Especially in Protestantism): This theory suggests that Jesus took the place of sinners by bearing God's punishment for sin on the cross, thereby satisfying divine justice and allowing God to forgive sin without compromising His righteousness. It is more commonly emphasized in Protestant theology.

**Satisfaction Theory (Catholicism): Developed by St. Anselm, this view suggests that Jesus' death was a sacrifice that satisfied the honor of God, which had been offended by human sin. It places a significant emphasis on Jesus' death as a necessary act to restore the relationship between God and humanity.

***The Parable of the Prodigal Son (Luke 15:11-32) is a key biblical passage that illustrates God's readiness to forgive and welcome back sinners who repent. The father's joyful and loving acceptance of the returning son, without retribution for his past misdeeds, symbolizes God's mercy and forgiveness towards repentant sinners. This parable is often highlighted in Orthodox teaching to emphasize God's unconditional love and forgiveness.

The Orthodox Understanding of Becoming Children of God and the Journey of Salvation

The concept of man being made a son of God is a fundamental theme in various scriptures within the Christian Bible. Key scriptural references include:

John 1:12: "Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God.”

Romans 8:14-15: "For those who are led by the Spirit of God are the children of God. The Spirit you received does not make you slaves, so that you live in fear again; rather, the Spirit you received brought about your adoption to sonship. And by him we cry, ‘Abba, Father.’

In examining John 1:12, two pivotal concepts emerge: “belief” and “right”. Belief evolves from a basic acceptance of Scripture to a deeper, transformative faith, characterized by the integration of the Holy Spirit in one's life through Baptism and the purification of the heart. This mature belief aligns our will with God's and deepens our trust in the guidance of the Holy Spirit. St Theophylact (9th century), a 9th-century commentator, notes that while receiving Christ through faith is a start, the full realization of becoming God's children often culminates only in the resurrection, where the fullness of adoption is attained.

He writes: 

“Why did the Evangelist not say that He made them sons of God, but only that He gave them power (the right) to become sons of God?

Listen, and I will tell you. To guard the purity of the soul and body, it is not enough to be baptized. We must also zealously exert ourselves to preserve unspotted the image of adoption imprinted on us in the font…

Furthermore, even if we receive the grace of adoption through Baptism, we will receive the completion and perfection of this grace only in the resurrection, when we hope to acquire the fullness of adoption. As Paul says, "Even we are waiting for the adoption [Rom. 8:23]." For all these reasons then, the Evangelist did not say, "As many as received Him, He made them sons of God," but instead, to them gave He power to become sons of God, that is, to acquire this grace in the age to come.”

Romans 8:14-15 introduces the concept of being 'led by the Spirit', implying a state of Theosis, where faith matures to a point of conscious obedience to the Spirit's guidance from within. Saint Theodoret of Cyrus (5th century) echoes this by noting that not all baptized Christians automatically enjoy the full benefits of this spiritual adoption.

Orthodox Christians view Baptism as the commencement of a journey towards Theosis, marked by an active cooperation with God's grace, ongoing repentance, and robust participation in the sacraments. This journey is integral to the life of the Church community. It's a transformative process, not a guarantee of salvation. To fully grasp this concept, one must understand the broader Orthodox perspective on salvation, which includes:

Theosis (Deification): A process of becoming more like God through grace, participating in His divine nature.

Synergy: An active cooperation between God's grace and human free will.

Mystery of Salvation: An acknowledgment of the profound mystery surrounding the nature of God and the process of salvation.

No Assurance of Salvation: A cautious approach towards the certainty of salvation, emphasizing hope and effort.

Eucharistic and Sacramental Life: The essential role of sacraments, especially the Eucharist and Confession, in the journey towards Theosis.

Continual Repentance and Spiritual Struggle: Emphasis on ongoing repentance and ascetic practices as means to participate in God's grace.

Community and Tradition: Understanding salvation within the context of the Church community and tradition.

This understanding underscores the dynamic and communal nature of Orthodox spirituality, where salvation is a journey, not just a destination.

What is Theosis? - Lenten series session 1

https://youtu.be/r3MrsjUNtZY?si=xAEMVPEhSzwANQ-q

Below is a brief summary along with the video, sides and handouts for your reference and further reflection from the first session in our Lenten Series on Theosis and Saint Symeon the New Theologian. Share these lessons with friends and family

Spirit wisdom: We began this discussion exploring the concept of spiritual wisdom according to the teaching of Saint Paul in 1Cor 2:6-16 where he emphasizes to his followers in Corinth that his teaching required spiritual wisdom rather than worldly knowledge. It is through the work of the Holy Spirit that we can learn about the things of God. To know God he says we must have the mind of Christ, being united with Him, acting as if with His mind. This union is central to the idea of Theosis.  

His Image and Likeness: Theosis has its foundation in Genesis where we learn than we are created in the image of God and His likeness. We therefore are created to become like God, like Christ. This is our purpose in this life. Because Adam and Eve disobeyed God over a simple commandment they separated themselves from a union with God by pursuing their own desires instead of being obedient to Gods will. As a consequence they were expelled from Paradise for their perfection, taking on mortality along with the toils and tribulations of this life. Theosis is about our life long journey to return to the original nature of our Creation, united with Him. This is our aim along with the hope of eternal life reunited with Him in His Kingdom.

Incarnation: We next focused of the significance of the Incarnation of God. Through the birth of Jesus Christ, a new Adam, God initiated a profound transformation by uniting human nature with His divinity. This act paved the way for us to be born again by receiving the Holy Spirit, first through baptism, and then cultivating an awareness of His indwelling divine presence throughout our lives and through His Church..

Transfiguration: The Transfiguration of Christ was a powerful revelation of HIs divinity described as a bright uncreated light. This exposed the divine energies we too posses within with our Baptism,  We now have the ability to become like Him. All we need to do is to seek it and nurture a growth in our awareness of this reality. This is the role of the Church Christ stablished through the Apostles. Seeing the Church as more than an institution but as the mystical Body of Christ where we as His members now have all that is needed to grow toward Theosis. In His Church we have the holy sacraments and spiritual practices like daily prayer fasting, regular worship, reading of Holy Scripture and the Church fathers to help us overcome our sinful tendencies we inherited as a rest of the Fall of Adam and Eve.

Saint Paul, Peter and John: We experienced Saint Paul as a primary teacher of Theosis. He was one who experienced this unity in his life on earth. Also Saint Peter who says, “According as his divine power hath given unto us all things… by these ye might be partakers of the divine nature…” (Peter 1:3-4). and saint John, “We know that, when He shall appear, we shall see him as he is. And every man that has this hope in Him purifies himself, even as He is pure.” (1John 3:2-3).

Lifelong Journey: Simply put Theosis is an lifelong process of perfection in cooperation with God’s grace, His Holy Spirt, to become united with Him, aligning our will with His, developing a mind of Christ. This is our aim. This is what we should be seeking as we live our daily life. We have all that is necessary if we follow all the Church provides and teaches us. Then with the mind of Christ we will be able to do all He has commanded and to prepare us for our return to Paradise. This is its purpose.

More to Come: This session is an introduction. There is much more to come based on the teaching of St. Symeon the New Theologian. He writes simply, and directly based on his experience knowing God. He is one who has experienced that same divine light as displayed by Transfiguration of our Lord. His Hymns and discourses are incredible, easy to access and also relating everything to Scripture and the Tradition of the Church. He is not an innovator but a communicator of the deepest truths about our Christian life for salvation that has been taught from the earliest days of the Church.

Next: Next week we will make Theosis even more real by discussing the experiences of many saints as well as an introduction to the life and initial enlightenment of Saint Symeon. 

Resources: Below are the slides, video and handouts for this session and a link to a book on Theosis that you can download as a pdf. 

https://www.stgeorgegreenville.org/our-faith/theosis

Beyond Faith Alone - Orthodox Vs. Protestant Views on Salvation

Orthodox and Protestant believers differ on salvation. Protestants emphasize the concept of justification by faith alone, while Orthodox have a view that includes a lifelong effort in cooperation with grace.

Orthodox View: In Orthodox theology, justification (δικαίωσις) is a lifelong journey based on faith and love, becoming more like Christ, acting with free will in cooperation with grace. Orthodox Christians do not approach justification or salvation in a legalistic manner. It requires more than faith.

Protestant View: Influenced by Martin Luther during the Protestant Reformation, Protestants adhere to justification by faith alone. Faith in God declares a person righteous and deserving of eternal salvation through God's grace alone. It involves personal trust in Christ's sacrifice on the Cross, not just intellectual belief. They reference Ephesians 2:8-9 to support their belief. Protestants also value good works and obedience to God's commandments as the natural expressions of faith.

Oversimplification? Orthodox perceive the Protestant view as oversimplified, viewing eternal life with Christ the result of faith plus a lifelong effort overcoming tendencies for sin through faith and the indwelling of the Holy Spirit (grace). The Holy Spirit enables us to overcome sinful tendencies and act according to  God's will, producing good works (Ephesians 2:10). Orthodox Christians understand that good works needed for salvation are the fruits of faith and their effort in cooperation with the Holy Spirit, not accomplished solely through personal efforts or faith alone. 

View of Original Sin makes a difference: Orthodox recognize that the Fall of Adam and Eve introduced a tendency to sin known as Ancestral sin, rejecting personal guilt for their disobedience. This tendency we inherit with our mortality. Christ’s life and voluntary death on the Cross was not simply a payment for Adam’s sin, but showed us a path to perfection in His image through His Resurrection and Ascension. 

There is a lifelong struggle: Because of Ancestral sin, Orthodox believers, like Paul, acknowledge the unavoidable ongoing struggle against sin. Paul tells us to work out our salvation with “fear and trembling” (Philippians 2:12-13) Christ has sent the Holy Spirit to equip believers with what is needed for this ongoing effort. Faith and works are inseparable as stated in James 2:17. One must humbly live out their faith rooted in love, compassion, and obedience to God's commandments in cooperation with grace, as a means of participating in the divine life (Theosis).

Active life in Church necessary: Orthodox Christians recognize that salvation is not merely an individual pursuit, but a loving relationship with God experienced within the Church. They participate in liturgical acts invoking the Holy Spirit for purification and sanctification. They pursue a Christlike life through participation in sacraments, daily prayer, fasting, and repentance.

Not based on human effort alone: Both Orthodox and Protestant traditions agree salvation cannot be earned through human efforts alone. Orthodox Christianity emphasizes Synergia, the necessity of ongoing efforts in cooperation with grace. As believers eliminate their passions that cause sin and draw closer to Christ becoming more like Him, they receive an increased measure of grace, empowering them to overcome their sinful tendencies to become ever more able to engage in the work of God.

Cooperation with the Holy Spirit: Orthodox Christians work to discover their weaknesses and develop an increasing presence of the Holy Spirit in their lives through the Church. They engage in sacraments, prayer, fasting and repentance to align their will with God’s, all initiated by Christ and His Apostles. They never assume they are saved because Final judgment rests with God at His Second Coming, where He will examine their love for Him,  purity from sinful tendencies, and their efforts to carryout His divine plan.

Summary: While Protestants emphasize faith alone, Orthodox Christianity embraces a comprehensive understanding that involves an evolving loving relationship with God through ongoing personal effort in cooperation with grace. Faith and grace is essential in both traditions, recognizing that personal effort separated from grace cannot earn salvation. Orthodox Christianity emphasizes synergia, the cooperating with God's grace to become purified of all sinful tendencies, enabling believers to participate in fulfilling God's will instead of their own will. This process is lifelong, nurtured by the Holy Spirit gained through the sacraments, prayer, fasting, repentance, and a Christlike life.

Once We Believe is Salvation Guaranteed?

Salvation is not guaranteed. Once we believe, are baptized and chrismated, we become part of Christ’s church and His family. We receive the Holy Spirit and are able to participate in the sacramental life of His church. We now have a path opened to salvation, eternal life with Christ. Having a free will makes this a life long process. We can choose to disobey any of His commandments, like Adam and Eve, separate ourselves from God.

We have a free will.  Jesus Himself warns His disciples about the possibility of being deceived by false teachers and being surrounded by those who disregard His teachings. He tells them, “He who endures to the end shall be saved” (Matthew 24:13), implying that even close disciples are not guaranteed of salvation; they must endure. 

Paul, in his letter to the Philippians, encourages them to “work out your own salvation with fear and trembling” (Philippians 2:12) and to “become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation…holding fast the word of life” (Philippians 2:15-16). Peter also warns in his second letter, “beware lest you also fall from your own steadfastness, being led away with the error of the wicked” (2 Peter 3:17).

From a comprehensive view of Scripture, it is clear that those who have faith can be led astray and therefore need to learn how control the use of their free will. Our condition is one filled with passions and worldly self-centered desires that need to be tamed in order to follow His commands and become like Him, prepared for eternal life. We live in an environment filled with temptations.

Salvation the result of a lifelong process. This is the teaching of Apostolic Tradition, Scripture, and is consistent with the understanding of the Church Fathers. Central to this effort is continual repentance, acknowledging our sinful nature, seeking reconciliation, and seeking God’s help to change our ways. 

The Church Fathers consistently support this view. For example, St. John Chrysostom writes, “And just as no one can enter into a gymnasium without preparation, so no one can enter into paradise without the training of repentance" (Homily on Repentance and Almsgiving). Saint Gregory of Nyssa says “The grace of God is indeed always given for illumination and guidance, but it is not always received by those who desire it, but only by those who are always struggling to live according to His commandments, since, as we have learned, it withdraws from those who are negligent and does not remain in a place unoccupied." (On the Soul and the Resurrection)

Many Protestants and Evangelical Christians claim that once a person declares their faith, they are saved eternally. They often use Scripture passages like the following to mistakenly support their belief.

“My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father's hand (John 10:27-29)."

“Nor angels nor principalities  nor powers …nor any othe created thing shall be able to separate us from the love of God (Romans 8:38-39).”

While this idea of eternal salvation is very comforting, unfortunately, it is not the whole truth. The imagery of the Good Shepherd in John 10 emphasizes the faithful love and watchful care of Christ for His followers, rather than making a statement about an irreversible guarantee of salvation. Romans 8:38-39, which speaks of nothing being able to separate us from the love of God, refers to external things, but it does not negate the importance of human free will.

The Orthodox belief is deeply rooted in Tradition, Scripture, and the Seven Ecumenical Councils and the teaching of the Church Fathers. The Protestant view, on the other hand, is an innovation that disregards Tradition and promotes individualistic interpretation of Scripture. Historically, their view emerged as a response to corruption within the Roman Church, leading figures like Martin Luther to believe that these problems were due to a false understanding of Scripture and the neglect of Tradition.

Believing that belief in Jesus is enough for eternal salvation is a major error. It discourages people from engaging in the necessary disciplines necessary for salvation. Their view undermines the importance of ongoing repentance, the need for self-discipline and the cooperation with the transformative work of God’s grace in our lives. It is not what the Apostles taught and is seriously misleading.

We do share a faith in Jesus Christ as our Savior. However, the truth is that we are created with a free will and can choose not to follow God’s will. This makes it necessary for a lifelong process to align our will with God’s will for salvation. This involves continual self-reflection, repentance and cooperation with God's grace. These differences highlight the need for respectful dialogue so that everyone can be saved through the lifelong synergy of our efforts and God’s grace.