How to Prepare for a Salvific Confession (Part III)

 Venerable Stephen (in Monasticism Simeon), the Myrrhgusher and Prince of Serbia

Venerable Stephen (in Monasticism Simeon), the Myrrhgusher and Prince of Serbia

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.

HOW TO PREPARE FOR A SALVIFIC CONFESSION (Part III)
By Saint Theophan the Recluse

[Source: "The Path to Salvation", published by Saint Paisius Monastery, Safford, AZ (2016).]

(6) With this everything is done. All that remains is to fall at God's feet with feelings of thankfulness for His unspeakable mercy, and kiss the Cross and Gospels as a sign of you vow. Go unwaveringly along the path shown to you in the Gospels, with the commitment to follow Christ the Savior, as described in the Gospels, under His blessed yoke, only now taken upon yourself. Having completed this, go in peace, with the intention to intently act according to what you have promised, remembering that the judgment over you from now on will be from your own words. You have made a promise--keep it. It has been sealed by the Sacrament (Mystery), and therefore you must be ever more faithful to it, so that you do not fall again into the ranks of those who have wasted grace.

7) If the spiritual father gives you a penance (epitimion or Gk. επιτίμιον), accept it with joy. If the spiritual father does not give you one, then ask him to. This will be not only a send-off to you as you depart on your good path, but also a shield and protection from outside enemy attacks on your new way of life.

Here is what the Patriarch of Constantinople wrote in answer to the Lutherans (Protestants): "We accompany the absolution of sins with penance for many respectable reasons. First of all, so that through voluntary suffering the sinner will be freed here from onerous involuntary punishment there, in the next life, for the Lord grants mercy to nothing more than He does suffering, especially voluntary suffering. Therefore Saint Gregory also says that God's love is granted for tears. Secondly, it is in order to destroy in the sinner those passionate desires of the flesh which give birth to sin, for we know that opposites cure. Thirdly, it is so that the penance would serve as a bond or bridle for the soul, and not allow it to again take up those same vices from which it is still being cleansed. Fourthly, in order to accustom it to labor and patience, for virtue is a matter of labor. Fifthly, it is so that we will see and know whether or not the penitent has truly come to hate sin."

Whoever finishes this course of spiritual treatment as given and, most importantly, confesses his sins without hiding anything, returns from the house of God the way criminals return from court who have received mercy and acquittal of their crimes instead of a death sentence. He returns with a deep feeling of thankfulness to the Savior of our souls, with the firm resolve to dedicate himself to Him and to the fulfillment of His Commandments all the rest of his life, with extreme disgust for all of his former sins, and with an unrestrainable desire to wipe away all traces of his former error. The one who has received absolution feels within himself that he is not useless, that he has been visited by a special power. Divine grace, which has thus far only acted on him from without in helping him conquer himself, now with the words: "I forgive and absolve" has entered into him, mingled with his spirit and filled it with a burning and longing, with which he now proceeds into action until the evening of his life.

"Whoever enters on the true path of pleasing God, or who begins with the aid of grace to strive toward God on the path of Christ's law, will inevitably be threatened by the danger of losing his way at the crossroads, of going astray and perishing, imagining himself saved. These crossroads are unavoidable because of the sinful inclinations and disorder of one's faculties which are capable of presenting things in a false light-to deceive and destroy a man. To this is joined the flattery of Satan, who is reluctant to be separated from his victims and, when someone from his domain goes to the Light of Christ, pursues him and sets every manner of net in order to catch him again- and quite often he indeed catches him" (Saint Theophan the Recluse).

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"Glory Be To GOD For All Things!"--Saint John Chrysostom

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With sincere agape in His Holy Diakonia,
The sinner and unworthy servant of God

+Father George