Salvation¶
Salvation, in the ancient Christian vision, is a transformative journey toward becoming like Christ, a process the Orthodox Church calls theosis. Unlike modern perspectives that often reduce salvation to a single moment of faith or a legal acquittal from sin’s penalty, the early Church saw it as a lifelong healing, restoring humanity’s communion with God. Rooted in Scripture and the wisdom of the Church Fathers, this understanding views salvation as a dynamic participation in divine life, where prayer, sacraments, and virtuous struggle shape us into Christ’s likeness. As we delve into this ancient perspective, we’re invited to reflect: How does salvation as a process challenge our assumptions, and what does it mean to pursue this divine transformation in a world that craves quick fixes?
Titus 2:11-14
For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.
Salvation as Theosis¶
At the heart of the ancient Christian understanding of salvation lies theosis, or divinization, the process of becoming partakers of God’s divine nature, as St. Peter writes: “that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust” (2 Peter 1:4). This does not mean becoming God in essence, but sharing in His life through grace, growing ever closer to His likeness. Far from modern views that frame salvation as a legal transaction -- a checkmark granting forgiveness -- theosis sees it as a healing journey, restoring the image of God marred by the fall. St. Athanasius encapsulated this truth: “God became man so that man might become god,” highlighting how Christ’s incarnation enables humanity to participate in divine life.
This journey of theosis begins in this life and extends into eternity, a dynamic relationship with God fostered through prayer, repentance, and the sacraments. Baptism initiates us into Christ’s death and resurrection, washing away sin’s effects and planting the seed of divine life. The Eucharist, as St. Ignatius of Antioch called it, is the “medicine of immortality,” nourishing us with Christ’s body and blood to deepen our communion with Him. Continual repentance -- turning from sin to align our will with God’s -- shapes us into Christ’s likeness. Blessed Synkletike, a 4th-century ascetic, described this process vividly: “Those who begin life in God encounter much toil and suffering in the beginning; afterwards they find indescribable joy.” The struggle of prayer, fasting, and acts of love is not about earning salvation but about cooperating with grace to transform the heart for divine union.
This ancient perspective challenges modern assumptions that salvation is a one-time event, like a contract signed or a pardon received. Instead, it’s a lifelong ascent requiring active participation. In a culture that demands instant results, theosis calls us to embrace patience and perseverance. How do we live out this call to become like Christ, day by day, in a world that prioritizes convenience over commitment?
Blessed Synkletike
Those who begin life in God encounter much toil and suffering in the beginning; afterwards they find indescribable joy.
Soteriological Errors¶
The ancient understanding of salvation avoids legalistic distortions that emerged in Western theology, particularly through Blessed Augustine’s doctrine of original sin as inherited guilt -- a legal debt passed from Adam to all humanity. While Augustine’s emphasis on grace was profound, this legalistic view led to theological missteps in both Roman Catholic and Reformed traditions, skewing soteriology, the study of salvation.
In Roman Catholicism, the concept of inherited guilt led to the doctrine of the Immaculate Conception, formalized in 1854, which claims Mary was born without original sin to be a pure vessel for Christ. This doctrine attempts to resolve the legal problem of guilt but diverges from the ancient view, which saw sin as a condition of brokenness, not a legal penalty requiring exemption. The Orthodox Church honors Mary as the Theotokos -- Mother of God -- without needing such a doctrine, affirming her holiness through her free cooperation with divine grace, not an inherent exemption from sin’s effects. Her life exemplifies theosis, as she willingly became the vessel for the Incarnation, showing how human will aligns with God’s purpose.
In some Reformed traditions, the inherited guilt model fostered Nestorian tendencies, subtly separating Christ’s divine and human natures to avoid the full implications of Mary as Mother of God. This often led to iconoclasm -- the rejection of sacred images -- as a way to sidestep veneration of the Theotokos and the reality of the Incarnation. By framing sin as a legal debt, these traditions reduced salvation to a judicial acquittal, missing the ancient emphasis on healing and transformation.
The ancient view, preserved in Orthodoxy, sees sin as a disease, not a legal debt. Salvation heals this condition through theosis, not by satisfying a divine ledger. St. Cyril of Jerusalem underscores this active process: “Take courage, toil and strive zealously, for nothing will be lost. Every prayer you make, every psalm you sing, every aim, every fast is recorded.” This call to participation challenges us to move beyond legalistic frameworks. Do we view salvation as a mere pardon, or as a healing journey that demands our cooperation with God’s grace?
St. Cyril of Jerusalem
Take courage, toil and strive zealously, for nothing will be lost. Every prayer you make, every psalm you sing, every aim, every fast is recorded.
Healing Process¶
Salvation, in the ancient Christian view, is a process of healing that restores the image and likeness of God wounded by the fall. The fall distorted human nature, severing our communion with God and leaving us prone to sin and death. Salvation is not a static event but a dynamic journey of restoration, achieved through synergy -- cooperation between human effort and divine grace. Blessed Augustine, despite his legalistic leanings, captured this synergy: “Do what you can and then pray that God will give you the power to do what you cannot.” Our efforts -- prayer, fasting, almsgiving -- are not attempts to earn salvation but responses to God’s grace, which empowers us to grow in holiness.
The sacraments are central to this healing process. Baptism washes away sin’s effects, uniting us to Christ’s death and resurrection, as St. Paul writes: “We are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:4). The Eucharist, described by St. Ignatius of Antioch as the “medicine of immortality,” nourishes us with Christ’s body and blood, deepening our union with Him. Confession and repentance cleanse ongoing sins, realigning our will with God’s. These acts are not legal requirements but healing encounters, transforming us into Christ’s likeness.
This process involves struggle, as the Theotokos revealed in a vision to Elder Anthimos: “Those who struggle for Christ not only have a great reward, but even their sweat will be considered as the blood of martyrs on the Day of Judgment.” The toil of prayer, fasting, and charity is a cross we bear, but it leads to indescribable joy as the heart is purified for divine communion. In a world chasing instant gratification, this ancient perspective challenges us: Are we willing to embrace the slow, transformative work of salvation, or do we seek quick fixes that bypass the cross?
The Theotokos in a vision to Elder Anthimos
Those who struggle for Christ not only have a great reward, but even their sweat will be considered as the blood of martyrs on the Day of Judgment.
Modern Implications¶
The ancient view of salvation as theosis reshapes our understanding, challenging the modern tendency to see salvation as a one-time decision or a legal transaction. Early Christians understood salvation as a lifelong healing process, undoing the damage of the fall and restoring us to communion with God. This perspective confronts our culture’s obsession with instant results and superficial spirituality, where faith is often reduced to a moment of belief or a ticket to heaven. Instead, theosis calls for ongoing metanoia -- a profound change of mind and heart -- aligning us with God’s divine life.
The sacraments -- baptism, Eucharist, confession -- are not mere rituals but encounters with Christ that heal and transform. Prayer, fasting, and acts of love are not ways to earn God’s favor but responses to His grace, shaping us into His likeness. This view counters modern individualism by emphasizing communal life in the Church, where we grow together toward divinity. In a world fractured by division and self-centeredness, this calls us to live as a community reflecting Christ’s transformative love, united in pursuit of holiness.
This perspective also reframes suffering. The struggle of salvation -- bearing the cross -- is not punishment but a path to glory. In an age that avoids pain at all costs, theosis invites us to embrace discipline and repentance as paths to true life. Ultimately, salvation points to Christ, the source of our healing, who calls us to participate in His divine nature. In a culture chasing fleeting pleasures, how do we commit to the lifelong journey of becoming like Him, reflecting His glory in our actions and relationships?
For deeper exploration, read St. Athanasius’s On the Incarnation or St. Cyril of Jerusalem’s Catechetical Lectures, which illuminate salvation’s transformative power.
Blessed Augustine
Do what you can and then pray that God will give you the power to do what you cannot.