From Scarlet to Snow – How God Sees His Children

When Jesus prayed “Our father”, this was a ground breaking moment. Before Jesus explained our relationship with God, God often wasn’t spoken of directly, let alone in an endearing way that’s rooted in a relationship. This perspective is at the heart of how God views his children.

There’s a tension in Scripture that captures the heart of divine love: on one hand, “All have sinned and fall short of the glory of God.” and “Nothing unclean shall enter heaven,”. How can imperfect believers then enter heaven? Western Christianity has developed the idea of legal justification to get around this… believer are declared legally righteous based on God’s righteousness even if they are still inwardly imperfect. There are a couple issues with this way of looking at it, though. One is that it’s not rooted in the love of God to think we have a legal relationship with God, and even the bible says our legal relationship as was the case before Jesus, has transformed, “the handwriting of ordinances that was against us” has been “nailed to the Cross” (Colossians 2:14).

I’ve come to see it like this: God looks at His imperfect believers as children. He doesn’t see us primarily as sinners or failures, but as beloved sons and daughters still growing into the fullness of His likeness. The Cross removes the legal barrier between us and God—but the journey of transformation, the washing “though our sins be like scarlet, they shall be white as snow” is a work of love, not law.

When Isaiah says, “Though your sins be as scarlet, they shall be as white as snow” (Isaiah 1:18), he’s not describing mere legal pardon. He’s describing an inner cleansing—a divine metamorphosis. God’s forgiveness is not a transaction, but a transformation. He is not simply satisfied with acquitting us; He wants to heal us. Moreover, God has a different way of approaching us, it is through the eyes of a loving father like the story of the prodigal son. He doesn’t see imperfect believers, but rather through love he sees us as his beloved children. This is an ontological way of looking at things, on the surface it’s superficial and similar to looking at us legally, but it’s based on love and relationship, not law.

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The Orthodox View: Healing, Not Just Forgiveness

The Orthodox Church approaches salvation not as a courtroom drama, but as a process of theosis—becoming partakers of the divine nature (2 Peter 1:4). It sees sin not as crime to be punished, but as sickness to be healed. Christ, the Great Physician, came not just to pay a debt but to restore humanity’s lost glory.

So when Orthodoxy says “nothing unclean shall enter heaven,” it’s not speaking of exclusion based on moral performance. It’s describing reality: the unclean cannot endure the blazing light of divine love. God’s fire is not vindictive—it’s purifying. To be in His presence is to burn with truth. The saints are not those who earned heaven, but those whose hearts were healed enough to dwell in its light and who were declared clean as beloved children.

That’s why even after the Cross, the Church calls believers into confession, repentance, and purification—not to earn grace, but to cooperate with it. Salvation is not a one-time event; it is a lifelong participation in divine healing.

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The Western Legal View: Justification as Acquittal

In Western theology, especially after Augustine and later the Protestant Reformers, salvation came to be framed more in legal terms. Humanity is seen as standing guilty before a divine Judge, and Christ’s death as satisfying divine justice. When a believer accepts Christ, his sins are forgiven and Christ’s righteousness is imputed—credited to his account.

This view, called justification by faith, beautifully expresses the truth that we are saved not by our merit but by God’s mercy. Yet, it tends to describe salvation as an external declaration: God declares the sinner righteous even though inwardly the person remains imperfect. In this sense, justification is about status before God rather than state of being.

Orthodoxy, by contrast, insists that justification must become internalized. God does not merely call us righteous; He makes us righteous by uniting us to Himself. The Cross is not just an act of pardon—it is a medicine of immortality. Where Western theology emphasizes imputed righteousness, the Eastern tradition emphasizes imparted holiness.

If the Western view says, “You are acquitted,” the Orthodox view adds, “You are lovingly accepted – now come and be healed.” The Cross removes the barrier; the Spirit begins the cure.

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The Father’s Eyes: Beyond Legal and Moral Perfection

When I think about how God sees His children, I don’t picture a courtroom or a moral exam. I picture a Father’s gaze. A father doesn’t measure a child’s worth by perfection but by relationship. When a toddler stumbles, the father doesn’t condemn the fall — he reaches out with delight and says, “Up you go again.”

I don’t believe believers ever reach some abstract state of moral perfection. We grow in love, yes, but we remain human — limited, emotional, sometimes fearful, sometimes self-centered. What changes is not that we become flawless, but that we become more open to love, more transparent to grace.

So, when I say God looks at His imperfect believers as children, I mean that His love is not conditioned by performance. It’s parental, not judicial. The Cross doesn’t just cancel our transgression — it opens the Father’s arms. The relationship is not built on legal standing, but on affection, mercy, and belonging.

Even the Apostle John, the “beloved disciple,” writes:

“Beloved, now we are children of God, and what we will be has not yet appeared; but we know that when He appears, we shall be like Him, for we shall see Him as He is.” (1 John 3:2)

Notice the emphasis: we are children now, but will be like Him later. The relationship is already secure even though the transformation is unfinished. It’s love that carries us forward, not law.

This perspective sits somewhere between the Western legal model and the Orthodox therapeutic one. Legal justification focuses on being declared righteous. The Orthodox view focuses on being healed into righteousness.

But the Father–child relationship goes deeper still. It says: “You are already loved in your imperfection. You are already His.” Holiness, in this view, isn’t a requirement to earn God’s favor — it’s the natural outgrowth of love received.

The prodigal son didn’t clean himself before returning home. He just came back. And before he could even finish his apology, the Father was already embracing him (Luke 15:20–24). That’s not law or perfection — that’s relationship.

In this sense, salvation isn’t God overlooking sin as if it didn’t matter, nor demanding perfection as if love were conditional. It’s God holding us, forming us, and slowly teaching us to live as children of light — even when our hands still tremble.

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Near-Death Experiences: Glimpses of Divine Light

Interestingly, many near-death experiences echo this very theology. People who encounter the “Light” describe it as unconditional love—so vast, so personal, and so pure that it exposes every hidden thought and motive. Some speak of a “life review” where they feel the impact of their actions, not in judgment, but in truthful love.

They often say, “God didn’t condemn me; He showed me who I really was through His love.” That is Orthodox spirituality in essence: divine love as refining fire, not wrath. In the light of God’s presence, impurity is not punished—it is transformed.

Such accounts remind us that heaven is not merely a reward, but a reality we become capable of entering. To see God is to become like Him (1 John 3:2).

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Becoming White as Snow: The Journey of Transformation

In Orthodox thought, the entire Christian life is this process of becoming “white as snow.” Prayer, repentance, mercy, and humility are not duties to appease God—they are ways of aligning ourselves with divine grace. Every act of love cleanses the mirror of the soul. Every honest confession removes a layer of distortion. Every tear shed in repentance polishes the heart to reflect more of the divine image.

God does not see His children through the lens of shame but through the eyes of infinite patience. The Father running to meet the prodigal son is not blind to the son’s past—He simply values relationship over record. In the same way, God looks at His struggling believers not as sinners to be judged, but as children learning to walk.

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The Science of Happiness and the Father’s Love

Modern research in the science of happiness confirms what the saints always taught: joy flows from inner alignment, forgiveness, and love. People who let go of guilt, resentment, and self-condemnation experience measurable increases in well-being. Gratitude rewires the brain. Compassion releases oxytocin and serotonin. The inner state the Bible calls “peace that surpasses understanding” (Philippians 4:7) has biological correlates of calm, coherence, and resilience.

Spiritual purification—the movement from scarlet to snow—is not only the path to heaven; it’s the path to joy. When the heart is healed and rests in the Father’s unconditional love, it finds even now a foretaste of the eternal happiness to come.

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—## **Purgatory: Fire of Love or Ledger of Law?**

The Catholic concept of purgatory has long been framed as a process of *releasing the temporal punishment* due to sin—a kind of postmortem purification for those saved but not yet fully sanctified. Rooted in a juridical logic, this understanding often reflects the same legal framework that shaped Western theories of *penal atonement* and *forensic justification*. In this paradigm, sin incurs a debt, and purgatory functions as the divine accountant’s clearinghouse: justice demands repayment before full communion with God.

But if Christianity’s essence is the healing of the human heart—the restoration of the divine image—then purgation is not about paying fines but about *being transformed*. In the East, the process is described in the language of *theosis*: the soul’s gradual participation in divine life, growing into the likeness of God through grace. Where the West often speaks of *guilt and satisfaction*, the East speaks of *illumination and love*. These are not merely theological differences; they reveal two fundamentally distinct spiritual imaginations.

—### **Roots in Second Temple Judaism**

Historically, the idea of purification after death traces back to *Second Temple Judaism*. Texts such as *2 Maccabees 12:45* describe prayers for the dead, implying that sin could be cleansed beyond the grave. Yet this was not about legal satisfaction—it was about hope. The faithful believed that the mercy of God could extend even beyond death, purifying the imperfect soul in preparation for the world to come.

By the time of early Christianity, this hope evolved in two directions:

* In the **Latin West**, where Roman legalism and Augustine’s emphasis on justice held sway, the focus shifted toward *penalty, satisfaction, and debt.

** In the **Greek East**, shaped by mystical and philosophical thought (Plato, the Stoics, and the Fathers like Gregory of Nyssa), purification was seen as a *refinement of being*, an inner healing through divine fire—God’s love burning away what is not love.

Thus, the Western “temporal punishment” model reflects a continuation of Roman and juridical metaphors; the Eastern “purgation by light” model reflects a continuity with both Second Temple Jewish hope and early Christian mysticism.

—### **The Fire of Transformation**

Scripture itself offers metaphors that speak more to transformation than transaction.

* *“Our God is a consuming fire”* (Hebrews 12:29).

* *“Each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each has done”* (1 Corinthians 3:13).

The fire here is not punitive but purifying—it is the *flame of divine love*. In this light, purgation is not punishment, but the soul’s encounter with perfect Love, where every false attachment and illusion is burned away in mercy. C.S. Lewis, in *The Great Divorce*, captured this beautifully: Heaven, to the untransformed, feels like torment—not because God is cruel, but because His reality is too real for our small, self-centered selves to endure until we are remade in love.

—### **NDEs and the Fire of Light**

Interestingly, many near-death experiencers (NDErs) describe something akin to this purgation. They speak of entering *a light of infinite love and understanding* that simultaneously embraces and exposes them. In the “life review,” they feel the impact of every thought and deed—experiencing how their love or lack of love affected others.This is not divine punishment. It is *illumination*. A holistic unveiling of truth and love that transforms rather than condemns. It mirrors precisely what the mystics described centuries ago: that God’s fire is one—experienced as torment by the ego, but as bliss by the purified heart. The “purgatory” NDErs encounter, then, is a moment of deep moral and spiritual awareness—an interior cleansing, not a celestial courtroom.

—### **Philosophy, Psychology, and the Soul’s Journey**Philosophically, this aligns with a Platonic and existential view of purification: the soul must shed its illusions to become capable of perceiving the Good. Psychologically, it parallels the Jungian idea of *shadow integration*: only by confronting the parts of ourselves we deny can we be made whole.

Christian spirituality has long echoed this inner purgation: the *dark night of the soul* (St. John of the Cross), the *inner crucifixion of self-love*, the slow birth of divine life within us. In this sense, purgatory begins *now*. Every time we choose truth over comfort, love over resentment, humility over ego, the fire burns within us—and sets us free.

—### **Christus Victor and Theosis: Love as the Last Word**

The *Christus Victor* model of atonement reframes salvation not as a legal exchange but as liberation: Christ descends into the depths of human brokenness and conquers death, evil, and sin from within. The victory is not transactional; it is *transformational*. The Risen Christ does not merely cancel our debts—He remakes our nature.

When purgatory is seen through this lens, it becomes not a *place* of punishment, but the *final stage of theosis*—the soul’s full awakening into divine love. Every trace of self-centeredness, fear, and ignorance must yield to light. Purgation, then, is not God’s anger—it is His mercy completing its work.

—### **From Legalism to Love**

In the end, the Catholic doctrine of purgatory can be seen as a partial expression of a deeper truth: that the journey to God involves cleansing and healing beyond this life. But when confined to juridical categories of debt and punishment, it misses the mystical essence: that *the fire which purifies is the same love that saves.*

The saints, the mystics, and countless NDE witnesses testify that divine judgment is nothing less than divine truth revealed. And when all illusions fall away, when every false attachment burns in the light of infinite compassion, what remains is not fear—but love perfected.

—### **Conclusion: The Fire That Is God**

Purgatory, rightly understood, is not a waiting room for heaven but the soul’s encounter with *unfiltered Reality*. It is the meeting of finite imperfection with infinite love—a process that may begin in this life and continue beyond it.

In the words of St. Catherine of Genoa, whose treatise on purgatory remains one of the most luminous:> “The fire of purgatory is God Himself, whose burning love purifies the soul.”

And so, perhaps purgatory is not God punishing us—but God finishing what He began. It is love completing its work, until all that remains of us is love itself

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—#### **The Science of Happiness and the Purification of the Heart**

Modern research in the science of happiness echoes this same truth. Psychologists now distinguish between pleasure-based happiness and meaning-based joy. The first fades; the second endures. The first gratifies the ego; the second transforms it.

Neuroscience reveals that the practices that bring lasting well-being—gratitude, forgiveness, compassion, meditation—are the very virtues that Christian spirituality has long called the fruits of sanctification. As the ego’s grip loosens, the brain literally changes: fear circuits calm, empathy deepens, and peace expands.What mystics called *the purgation of the passions*, science now describes as the reorganization of the self around love and purpose. The “fire” that burns away our lesser attachments can be understood not only theologically but psychologically: it is the refinement of consciousness from self-protection to self-giving.

—### **4. Philosophical and Integrative Tie-In**

Here you could bring it full circle:> Purgatory, in this fuller light, is not only a spiritual mystery but the ultimate *psychology of happiness.* It is love healing the wounds of the self. It is consciousness being expanded to hold more light. It is what every saint, philosopher, and scientist of the good life has glimpsed: that joy is not the absence of pain but the transformation of pain into meaning.

This ties your whole worldview together — the convergence of theology, NDE phenomenology, philosophy, and psychological science — under your unifying theme: *the law of love.*

The goal of both purgatory and happiness is the same: to become love. The journey to joy and the journey to God are one and the same road—paved not with pleasure, but with purification.—

**When Wisdom Becomes an Idol: Letting Go to Let God**

In *The Becoming Man* series, they talk about the roots of sin — control, significance, and comfort — the quiet forces that pull our hearts away from trust in God. It struck me deeply when they said that even *knowledge* and *wisdom* can become sub-idols.

That hit me like light breaking through fog. I’ve always seen knowledge and wisdom as good — even holy — pursuits. But I realized they can subtly become crutches: ways to feel safe, capable, or even spiritually “in control,” instead of leaning fully into Jesus, love, and the messy work of actually doing good in the world.

The truth is that even *good things* can become idols when we turn to them for the security that only God can give.

—### **1. The Fall That Began With Knowing**

From the very beginning, the story of humanity’s fall was about *knowledge*:> “You will be like God, knowing good and evil.” (Genesis 3:5)

The serpent didn’t tempt Eve with rebellion, but with *understanding* — with the chance to have divine wisdom apart from divine relationship. The first sin wasn’t about wanting bad things; it was about wanting *good things without God*.

Knowledge, when grasped for self-security, becomes a substitute for trust. It can make us feel strong, even spiritual, but detached from grace, it puffs up the ego instead of filling the soul. Paul warned about this clearly:> “Knowledge puffs up, but love builds up.” (1 Corinthians 8:1)

Wisdom without love is like a lamp without oil — bright for a moment, but quickly burning out.

—### **2. Lessons From the Light: What Near-Death Experiences Reveal**

Many near-death experiences (NDEs) echo this same truth from another angle. People who’ve come close to death often describe encountering a Light so radiant it contains all knowledge — yet what overwhelms them isn’t the information, but the *love* behind it.

One experiencer said, *“All the knowledge of the universe was available to me, but it meant nothing without love.”*

In that divine presence, intellect fades into insignificance. What matters is not what you *knew*, but how deeply you *loved*.

It’s as if the universe itself whispers: Love is the language of reality. Knowledge is just one of its dialects.

This mirrors Scripture’s deepest truth:> “If I have all knowledge…but have not love, I am nothing.” (1 Corinthians 13:2)

The NDE perspective reminds us that eternal life isn’t measured by mental comprehension, but by union — by the heart’s surrender into divine love.

—### **3. The Wisdom of Surrender**

Christian mystics have long understood this paradox.

Thomas à Kempis asked, “What good does it do to speak learnedly about the Trinity if, lacking humility, you displease the Trinity?”

St. John of the Cross wrote that to reach divine wisdom, we must pass through *unknowing* — a stripping away of our mental idols, even spiritual ones.> “To come to the knowledge you have not, you must go by a way in which you know not.”

In other words, God invites us to *unknow* — to release the illusion of control and step into the humble mystery of love. It is there, in the unknowing, that faith becomes alive and personal.

Jesus Himself embodied this. He didn’t just *teach* truth; He *was* the truth — a living relationship, not a concept to master. The wisdom of Christ isn’t something we store in our minds; it’s something that flows through a yielded heart.

—### **4. The Relational Nature of True Knowledge**

Philosophically, this gets to something profound: ultimate truth isn’t conceptual, it’s *relational*.

God is not an idea — He is a *Person to be encountered*.

The early Church Fathers called this *theosis*: participation in the divine life. When knowledge is united with love, it ceases to be abstract. It becomes transformational. It’s no longer something we “possess” — it possesses us.

Real wisdom doesn’t isolate; it integrates. It doesn’t make us superior; it makes us *servants*.

When knowledge becomes compassion and understanding becomes presence, it stops being an idol and becomes a channel of grace.

—### **5. The Invitation to Let Go**

Maybe the greatest act of wisdom is to release even our need to be wise.

To say:> “Lord, I’d rather know You than know *about* You.”> “I’d rather trust You in the dark than understand You in the light.”

When we let go of control, significance, comfort — and yes, even the idol of knowledge — we make room for the living Spirit of Christ to move in us freely. The same Spirit that whispered creation into being begins to breathe through our surrendered life.

—### **6. Living From Love Instead of Understanding**

So how do we live this out?*

**Surrender daily.** Pray not for answers, but for awareness of His presence.*

**Let love guide learning.** Knowledge is safest when it’s used to heal, not to impress.*

**Honor mystery.** Mystery isn’t a problem to solve — it’s the space where God still speaks.*

**Seek union over understanding.** The goal of faith is not to figure out God, but to *abide in Him*.

When knowledge bows before love, and wisdom kneels before grace, they become holy again — not idols, but instruments. And in that surrender, we find the paradox of all true spiritual growth:

We finally *know* when we stop trying to *know it all*.

We finally *see* when we stop trying to control the light.

And in that moment of release — we find Christ, waiting, smiling, already there.

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The Works of Mercy: A Guide for Living a Compassionate Life

In Christian tradition, the works of mercy are ways we can live out love for our neighbors, reflecting God’s love through action. They are divided into Corporal Works of Mercy, which care for people’s physical needs, and Spiritual Works of Mercy, which nurture the soul and spirit. Practicing these works can guide us toward a life of holiness, compassion, and transformation.

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Corporal Works of Mercy

These focus on tangible, practical acts of charity — meeting the physical needs of others.

1. Feed the Hungry

• Meaning: Provide food or resources for those who lack nourishment.
• Examples: Donating to homeless shelters, giving meals to the hungry, supporting food banks.
• Reflection: Feeding the hungry is not just about calories — it’s about showing care, dignity, and love to those in need.

1. Give Drink to the Thirsty

• Meaning: Offer water or beverages to those who lack access to clean drinking water.
• Examples: Supporting clean water projects, giving water to people on the streets, donating to international water charities.
• Reflection: Water sustains life; providing it is a simple yet profound way to show mercy.

1. Clothe the Naked

• Meaning: Provide clothing or basic necessities for those without adequate protection.
• Examples: Donating clothes to shelters, giving blankets to the homeless, supporting disaster relief clothing drives.
• Reflection: Clothing is a fundamental human need; giving it is a physical and symbolic act of care.

1. Shelter the Homeless

• Meaning: Offer housing or temporary shelter to those without a safe place to live.
• Examples: Supporting shelters, providing rent assistance, offering temporary housing in emergencies.
• Reflection: Shelter brings safety and dignity, allowing people to regain stability in life.

1. Visit the Sick

• Meaning: Spend time with or assist those who are ill, offering care, comfort, and companionship.
• Examples: Visiting hospitals or nursing homes, helping with meals or transportation, volunteering for home care.
• Reflection: Being present in suffering is a powerful witness of compassion and solidarity.

1. Visit the Imprisoned

• Meaning: Offer support and human connection to those in prison.
• Examples: Prison outreach programs, letter writing, providing spiritual guidance or commissary support.
• Reflection: Visiting prisoners reminds us of the dignity of every human being and the power of hope.

1. Bury the Dead

• Meaning: Respect and care for the deceased, helping with funerals or memorial services.
• Examples: Supporting funeral costs for the poor, attending burials, praying for the dead.
• Reflection: Honoring life even in death affirms the sacredness of every person.

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Spiritual Works of Mercy

These focus on the soul — guiding, comforting, and supporting people in their inner lives.

1. Counsel the Doubtful

• Meaning: Guide those who are uncertain or confused toward truth and understanding.
• Examples: Offering advice in difficult decisions, encouraging spiritual discernment, mentoring others.
• Reflection: Wisdom shared with love can illuminate someone’s path when they feel lost.

1. Instruct the Ignorant

• Meaning: Teach and share knowledge with those who lack understanding.
• Examples: Tutoring, sharing information about faith or life skills, providing resources.
• Reflection: Enlightening minds is a form of love that empowers and uplifts.

1. Admonish Sinners

• Meaning: Gently correct those who are doing wrong, out of love and concern for their soul.
• Examples: Offering honest feedback, helping someone recognize harmful patterns, encouraging repentance.
• Reflection: True correction is motivated by love, not judgment — it seeks restoration, not shame.

1. Comfort the Afflicted

• Meaning: Provide emotional or spiritual support to those suffering.
• Examples: Listening to those in grief, helping foster kids, visiting the elderly or disabled.
• Reflection: Compassionate presence is often more powerful than advice — sometimes just being there is enough.

1. Forgive Offenses Willingly

• Meaning: Let go of resentment and forgive those who have wronged us.
• Examples: Offering reconciliation, releasing grudges, praying for those who hurt you.
• Reflection: Forgiveness heals both the giver and the receiver, restoring relationships and peace.

1. Bear Wrongs Patiently

• Meaning: Endure injustice or suffering without resentment.
• Examples: Accepting unfair treatment at work or in life, responding calmly to provocation.
• Reflection: Patience under trials cultivates inner strength and models Christ’s love.

1. Pray for the Living and the Dead

• Meaning: Intercede for others in prayer, asking God’s blessing, healing, or mercy.
• Examples: Daily prayers for family, friends, the poor, or deceased loved ones.
• Reflection: Prayer is a powerful tool — it unites us spiritually to others in need.

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Reflection and Integration

Living the works of mercy is not about perfection or public recognition. It’s about cultivating a heart of compassion that sees human need and responds with love, generosity, and humility.

• Your donations, volunteering, and outreach are real-world expressions of these works.
• Even small, consistent acts — helping a neighbor, visiting someone in need, or offering encouragement — count.
• Spiritually, inner growth, humility, and prayer animate your deeds, transforming them from “good acts” into authentic mercy.

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This is one of the most beautiful parts of eastetn christian spirituality, because it takes sin seriously but also shows a hopeful path of transformation. This presents the process from the orthodox faith but the general process can be applicable to any christian. Here’s the **Orthodox path of healing from the passions** (summarized from the Fathers, especially Evagrius, St. Maximus the Confessor, and St. John Climacus):

—## **1. Awareness of the Passion (Recognition)*** The first step is *naming the struggle honestly*.* Example: *“The seven deadly sins. The Church calls these disordered passions, a misuse of desire. I don’t want to justify it, even if I don’t fully understand.”** Saints warn that **denial or justification** is more dangerous than falling itself.

—## **2. Struggle (Asceticism)*** With awareness comes *ascesis* (discipline): fasting, prayer, confession, and watchfulness over thoughts.* The goal isn’t instant victory, but to resist being ruled by the passion.* Even repeated falls are part of the struggle — as long as you get up and return to God.

—## **3. Purification (Cleansing the Heart)*** Over time, the sacraments and ascetic struggle weaken the hold of the passion.* The imagination quiets, compulsions soften, and the heart regains freedom.* Example: the sins no longer feels irresistible; temptation still arises but is manageable.

—## **4. Illumination (Virtue Blossoms)*** The energy once misused in passion becomes a virtue.

* Lust → pure, self-giving love.

* Gluttony → joyful moderation.

* Pride → humble confidence.

* Here a person no longer fights the same way; they live in the *light of Christ*.

—## **5. Theosis (Union with God)*** In rare cases (saints, monastics, martyrs), passions are so purified that the person radiates holiness in body and soul.* Sometimes God reveals this through incorruptibility or miracles.* This isn’t because they “never sinned,” but because grace *fully healed* their nature.

—### ✝️ The key insight:* Disordered passion, isn’t overcome by sheer willpower.* It’s healed through **grace + ascetic effort**, inside the life of the Church.* The metric isn’t: *“Did I ever fall again?”* but *“Am I repenting, confessing, and letting Christ heal me?”*

—👉 So, in Orthodoxy, a person who struggles with sin isn’t “disqualified.” They are at **step 1 or 2 of the same ladder the saints climbed**. What matters is humility and willingness to keep climbing.

Western christian saints also have similar paths to holiness. St. Teresa of Avila wrote the book Interior Castle with a similar path of sanctification. And St John of the Cross wrote Dark Night of the Soul. Both these saints, and even the great humanitarian saint Mother Teresa, wrote about how dark nights of the soul lead to growing in holiness.

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Reaching people stuck in their sins without God is perhaps the most urgent and beautiful task entrusted to us. Salvation is not just escape from sin and death—it is entrance into life with God, a life that begins now and is fulfilled in eternity. Everyone who comes to Christ will experience the fullness of joy and reward in heaven. To help someone cross that threshold is to participate in the Father’s greatest desire.

Scripture speaks of the “lost” not as worthless, but as precious sheep who have strayed. Jesus said He came “to seek and to save that which was lost” (Luke 19:10). To be unsaved is not simply to be neutral; it is to remain in darkness when the light has already come. Yet even here, Jesus makes clear that He did not come to condemn the world, but to save it (John 3:17). When we spread his good news, we help give God a chance to save them, and bring them from sin and death, to a life of love and eternal life.

The Father’s Will

When Jesus was asked about food, He said, “My food is to do the will of Him who sent me and to finish His work” (John 4:34). And what is that work? To gather the unsaved, to bring them into the Father’s house. He told His disciples, “The fields are ripe for harvest, but the laborers are few” (John 4:35). There is no shortage of people longing for hope—there is only a shortage of workers willing to go.

Engaging the World, Not Withdrawing

1. Don’t assume disinterest. Every human heart carries a God-shaped void, even if hidden beneath distractions or defenses. People may not admit it, but deep down they long for meaning, love, and truth.
2. Don’t prioritize your comfort. The harvest requires labor, and labor is not always convenient. Comfort is secondary to calling.
3. Don’t assume endless time. We live in a time of grace, but windows of openness can close quickly. Paul wrote, “Now is the day of salvation” (2 Corinthians 6:2). Sometimes the difference between a soul lost and saved is whether they hear the message in time.

How Do We Reach Them?

1. Go to them. Don’t wait for the unsaved to stumble into church; meet them in their world as Jesus did when He sat with tax collectors and sinners.
2. Encourage them. Paul taught, “Do not let any unwholesome talk come out of your mouths, but only what is helpful for building others up” (Ephesians 4:29). Don’t argue or belittle. Instead, listen for their need and offer encouragement. Sometimes, yes, you must “shake the dust off your feet” (Matthew 10:14), but most of the time the task is to plant seeds gently.
3. Invite them. Jesus said, “Others have done the hard work, and you have reaped the benefits of their labor” (John 4:38). You may not be the one to plant the seed, but you may be the one to invite someone into the harvest.
4. Serve them. Love demonstrated through service often speaks louder than words. Jesus washed His disciples’ feet and told them to do likewise (John 13:14-15). Acts of kindness open hearts to the message.

The Good News in Its Essence

God allows people of goodwill to go far, but only in Christ do they find the fullness of truth. The gospel is not about condemnation but liberation: to set captives free, to heal the brokenhearted, to save from sin and death, and to give eternal hope (Luke 4:18). This is why it is called good news.

Insights from NDEs

Near-death experiences often confirm this longing. Many describe standing before a Presence of pure love, where they see that life’s meaning is rooted in love for God and love for others. They often return with urgency: that what matters most is helping others find the light. Some experiencers even testify that they were shown people who had yet to encounter God’s love, and they were sent back to be a witness. In this sense, NDEs echo Jesus’ own words: the Father’s will is to bring His children home.

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Conclusion

Reaching the unsaved is not just one ministry among many—it is the beating heart of God’s mission. It is our privilege to join in this work: to go, to encourage, to invite, to serve. And above all, to love. For in the end, what will shine in eternity is not how much we knew or achieved, but how faithfully we pointed others to the One who saves.

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