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.
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DIVINE GRACE (Χάρις)
The word "Grace" is used in Sacred Scripture with various meanings.
Sometimes it signifies, in general, the mercy of God: "God is the God of all grace" (1 Peter 5:10). In this, its broadest meaning, Grace is God's goodwill to men of worthy life in all ages. Old Testament prophets like Abel, Enoch, Noah, Abraham, the Prophet Moses, and the later Prophets.
In the more precise meaning, the concept of Grace refers to the New Testament. Here in the New Testament, we distinguish two fundamental meanings of this concept. First, by the Grace of God, the Grace of Christ is to be understood the whole economy of our salvation, performed by the coming of the Son of God to earth, by His earthly life, His death on the Cross, His Resurrection, and His Ascension into heaven: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God, and not of works, lest any man should boast" (Ephesians 2:8-9). Secondly, Grace is the name applied to the Gifts of the Holy Spirit which have been sent down and are being sent down to the Church of Christ for the sanctification of its members, for their spiritual growth, and for the attainment by them of the Kingdom of Heaven.
In this second New Testament meaning of the word, Grace is a power sent down from on high, the power of God which is in the Church of Christ, which gives birth, gives life, perfects, and brings the believing and virtuous Christians to the appropriation of the salvation which has been brought by the Lord Jesus Christ.
The Holy Apostles, therefore, in their writings often used the Greek word charis, "grace" as identical meaning with the Greek word "dynamis", "power." The term "Grace" in the sense of "power" given from above for holy life is found in many places of the Apostolic Epistles (Letters) (2 Peter 1:3, Romans 5:2; Romans 16:20; 1 Peter 5:12; 2 Peter 3:18; 2 Timothy 2:1; 1 Corinthians 16:23; 2 Corinthians 13:14; Galatians 6:18; Ephesians 6:24, and other places). The Holy Apostle Paul writes: "The Lord said unto me, My grace is sufficient for thee; for My strength is made perfect in weakness" (2 Corinthians 12:9).
The distinction between these two meanings of the word "grace" and the predominant of it in the Holy Scripture of the New Testament as a Divine Power, is important to keep in mind because in Protestantism teaching has become established about Grace only in its general significance of the great work of our Redemption from sin through the Savior's exploit on the Cross, after which--as the Protestants think--a man who has come to believe and has received the remission of sins is already among the saved. However, the Holy Apostles teach us that a Christian, having justification as a gift in accordance with the general grace of redemption, is in this life as an individual only "being saved" (1 Corinthians 1:18), and needs the support of Grace given powers. "We have access by faith into this grace wherein we stand" (Romans 5:2; "we are saved by hope" (Romans 8:24).
How, then, does the saving Grace of God act?
Both the spiritual birth and the further spiritual growth of a man occur through mutual actions of two principles. One of these is the Grace of the Holy Spirit, the other, man's opening of his heart for the reception of it, a thirst for it, the desire to receive it, as the thirsty, dry earth receives the moisture of rain--in other words, personal effort for the reception, preservation, and activity in the soul of the Divine Gifts.
In accordance with this Sacred Teaching, the Council (Synod) of Carthage in the 3rd Century decreed: "Whosoever should say that the Grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of past sins, and not for assistance against committing sins in the future, let him be anathema. For the Grace of Christ gives not only the knowledge of our duty but also inspires us with a desire that we may be able to accomplish what we know" (Canons 125, also 126 and 127).
The experience of Orthodox ascetics inspires them to call Christians with all power to the humble acknowledgment of one's own infirmity so that the saving Grace of God might act. Very expressive to this case are the experiences of Saint Symeon the New Theologian (10th century).
He who bears the name Christian, we read in the same Holy Fathers, "If he does not bear in his heart the conviction that the Grace of God, given for faith, is the mercy of God...If he does not labor with the aim of receiving the Grace of God, first of all through Baptism, or if he had it and it departed by reason of his sin, to cause it to return through repentance, confession, and is self-belittling life; and if, in giving alms, fasting, performing vigils, prayers, and the rest, he thinks that he is performing glorious virtues and good deeds valuable in themselves--then he labors and exhausts himself in vain" (Homily 2).
What then, is the significance of ascetic struggle? It is a weapon against "the lust of the flesh, and the lust of the eyes, and the pride of life" (1 John 2:15-16). It is the cleansing of the field of the soul from stones, overgrown weeds, and swampy places, in preparation for a sacred sowing, which will be moistened from above by the Grace of God.
The Providence of God and Grace
From what has been set forth, it follows that there is a difference between the concepts of God's Providence and Grace. Providence is what we call God's power in the world that supports the existence of the world, its life, including the existence and life of mankind and of each man; while grace is the power of the Holy Spirit that penetrates the inward being of man, leading to his spiritual perfection and salvation. (Source: Orthodox Dogmatic Theology by Father Michael Pomazansky)
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Please note: Those who attack the Mysteria (Sacraments) the Church of Christ or deliberately plant seeds of doubt in the minds and hearts of the Orthodox Christians are committing blasphemy against the Holy Spirit. It is God the Holy Spirit that conveys Divine Grace to the believers through which they are forgiven, healed, restored, sanctified, and are saved.
The Church "is a spiritual hospital" through which every Orthodox Christian believer finds healing, both of soul and body. Christ, our Lord and Savior, is the only Physician of our souls and bodies. We, as Christians, as His followers, trust in Him and we always turn to Him for forgiveness and reconciliation.
The Sacraments of our Holy Orthodox Church are Divine and life-giving. Only the active members of the Body of Christ are able to receive them and not non-believers, or people of other religions.
Upon the consecration of an Orthodox bishop, the candidate vows to adhere and be obedient to the Holy Canons of the Church. The Holy Canons sustains the order and discipline in the Church. The Pidalion (Rudder) is comprised of decisions of Ecumenical, and Local Council decisions, as well as the divine teachings and commandments found in the New Testament. There are those, however, that believe that the Holy Canons should be discarded all-together and should not be implemented at all.
Every ship must have a rudder to direct its course and cannot function without it. It is the same with our Holy Church, the Ark of salvation, without the Holy Canons the Church will end up on rocks and be destroyed and would never reach her final destination. The Holy Canons also prevent any abuses, heresy, power struggles, unethical practices, distortions, anarchy, and a lack of guidance on spiritual matters, issues, and concerns.
The Holy Canons of the Orthodox Church hold everyone within her accountable with the ability to discipline and even excommunicate those who attempt to corrupt, to render it useless, to create division, and confusion among the believers. The Holy Canons of the Church are the laws of the Church, without them there is lawlessness.
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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