They are shielded by the all-encompassing grace of the Lord that resides within, ensuring they refrain from actions displeasing to Him and from offending Him with any wrongdoing. Instead, they consistently walk in the unified ways of God in thought, emotion, and action, adhering not just to the general precepts established by common laws but also to the specific paths that govern every circumstance in life. This represents the highest state of spirituality and morality, where the holy Apostles and numerous saints equal to the Apostles reside. To them apply the words of the Apostle John: “Everyone who is born of God does not commit sin, because His seed abides in him, and he cannot sin because he is born of God” (1 John 3:9). The new birth commences in Baptism but reaches perfection in the later stages of spiritual advancement when a person is entirely consumed and renewed by the Lord, reflecting the image of Him who created them, thereby becoming, in spirit, a child of God who bears a clear divine resemblance. The holy Apostle Paul characterizes such individuals as those who possess an unconquerable love: “Who,” he states, “will separate us from the love of God?” Nothing can sever this bond—neither earthly nor heavenly forces, neither present situations nor future events, for love remains steadfast. These individuals, in all their endeavors, are “already led by the Spirit of God” (Rom. 8:14, 35), as demonstrated by the holy Apostle Paul’s testimony about his works and efforts: “We are not sufficient to think anything of ourselves, as if it were from ourselves, but our sufficiency is from God” (2 Cor. 3:5), for He is “working in us, both to will and to do of His good pleasure” (Phil. 2:13). Such individuals act as instruments of Divine providence for us. Therefore, the term “ways” encompasses not just the commandments but the broader paths of God's providence through which all that is most beneficial and redemptive is determined for everyone. Our misfortune lies in that we often fail to recognize these providential paths due to our spiritual immaturity. Those who have ascended to this level not only perceive their own matters clearly but also discern the paths of others. They possess the ability to accurately determine what God intends for someone. Many sought guidance from Father Seraphim of Sarov regarding their life’s paths; he advised them with clarity on how to avoid soul-destroying choices. To one wanderer, he counseled, “Go, stay at home, and work; provide for yourself and offer alms.” To another, who wished to join a monastery, he advised them to remain on the move, as it would not be salvific for him to live in a monastery. He rendered unique counsel to others as well. Many such seers of God's ways exist and are a goal toward which all of us should aspire. If we find ourselves lacking this gift, it is likely due to negligence and carelessness, predominantly rooted in our sinful nature. Consequently, we often meander aimlessly through life, undertaking a myriad of tasks, retracing our steps, and exploring varied life paths. Let us earnestly wish and pray that God will not withdraw such men from us, who can perceive all His ways and, as they follow them, guide others along the same. The singular path they followed is that of the elder Seraphim and others akin to him. St. Macarius posed the question: “Could the Apostles have sinned?” and responded, “They could not, but were still free to choose their actions.” Grace did not compel their actions; rather, they themselves did not give in to sin. He elaborated, “They could not sin because they were in the light and under such grace, remaining humble.” We maintain that grace permits perfected spiritual individuals to possess their own will and capacity to act according to their desires. However, human nature, being frail, can evade the good that coexists within it. Blessed Augustine addressed the dilemma: “How is it that the saints, while not committing iniquity, walk in the works of God, yet if we claim we have no sin, we deceive ourselves, and the truth is not within us?” (1 John 1:8). He explained that this perplexity is resolved by the Apostle Paul, who, speaking of the sins within himself, declared, “It is not I that do these things, but sin that dwells in me” (Rom. 7:20). If sin resides in him, how can he be claimed to be without sin? Yet, he walks in God's ways, refraining from wrongdoing, for although sin is within him, he does not act upon it; rather, it is the sin that dwells in him. However, this explanation gives rise to a deeper quandary: how can a person engage in actions they themselves do not undertake? He states both, “I will not do these things,” affirming that when sin operates within us through sinful desires, it is not we who act, provided our will does not consent and our body remains unyielding; for what does sin accomplish in us independently, but merely temptations and enticements toward wrong? If our will does not acquiesce to it, then a certain passion, while stirred, ultimately results in no action. The Apostle also admonishes: “Let not sin reign in your mortal body, so that you obey it in its lusts; neither yield your members as instruments of unrighteousness to sin” (Rom. 6:12-13). Thus, sin manifests through sinful desires, and if we yield to them, we act sinfully. However, as the apostle teaches, if we resist, it is no longer us who act, but sin that resides within us. If we were free of any such inappropriate movements, neither ourselves nor the sin residing within us would act inappropriately. This inclination toward impermissible desires, which, by not yielding, we do not embrace as our own, is a weakness intrinsic to our nature; and such infirmity can only be fully eradicated when both our souls and bodies become immortal. Therefore, we strive to walk in God's ways, resisting sinful inclinations, acknowledging that we are not without sin, as we carry sinful desires within us. Another question arises from the phrase in the Lord’s Prayer: “Forgive us our debts,” asking whether we seek forgiveness for the actions we commit in obedience to sinful desires, or for the desires themselves, which do not originate from us but from the sin residing within us. I believe that the guilt associated with the weakness or affliction that gives rise to sinful desires, which the apostle refers to as sin (Rom. 7:7-15), is entirely absolved in the sacrament of baptism, along with everything we had done prior as we yielded to it in word, deed, and thought. Following baptism, this infirmity would not impede us, even though it remains, provided we do not succumb to its desires in any respect—neither in word nor in action, nor through silent consent—until such weakness is ultimately healed within us, fulfilling “Thy kingdom come.” Yet, since “temptation is the life of man on earth” (Job 7:1), even when we strive to avoid overt sins, we may still be swayed by sinful impulses in our words, actions, or thoughts. While we remain vigilant against serious sins, minor transgressions can manifest due to our inattentiveness and negligence, and if we compile them all, they can indeed burden us. This causes those who consistently walk in God's ways to fervently pray: “Forgive us our debts.”
THEOSIS