Creationism / Theistic Evolution

Frequenting Orthodox-centered online discussion boards, it is natural that I come across discussions about Creationism and Theistic Evolution. Sometimes the discussions get a bit heated, but usually, the discussions die off after posts suggest that the subject dosen't really affect our Salvation and that the Bible isn't a science textbook. Last night, I finally collected my thoughts on the subject. I sent it to my Spiritual Father, who approved, and so I am posting it here so perhaps it may be useful to those who are considering the subject.

I totally understand the thought process whereby one would say that it really does not matter what one thinks about how literal the Creation account is. I would also agree to a point...Let us assume for a moment that Genesis 1-3 is a literal account of six 24-hour periods of creation... Person 1 could correctly believe this, and be a complete Pharisee about it, and treat people who disagree with him like heretics... While Person 2 incorrectly believes that the world is billions of years old, and that Genesis is a mythical account, providing perhaps a spiritual foreshadowing of Christ and Salvation, but absolutely no historical accuracy. Through holy living and a forgiving heart, Person 2 achieves life with Christ, while Person 1 is tormented forever for his evil disposition.

In the same way, if we consider that Theistic Evolution is the truth, the opposite could also hold true.

It would be wrong to ostracize or disrespect those who differ in opinion. We can discuss our positions while still loving each other.

However, I do think that the truth does matter. What were the serpent's first words to Eve in the garden? "Has God indeed said...?" I am not comfortable in minimizing and categorizing what is and what is not "necessary" for salvation. I will leave that judgment entirely to God, only He can see into each of our hearts. I will simply try to declare the Truth in love, and to accept correction when I err...

Many of the ancient Saints, St Basil the Great, St John Chrysostom, St Ephrem the Syrian, St. John of Damascus, among many others believed in a literal six 24-hour periods of Creation, and even those who totally rejected literal 24 hour days still believed in a young earth. Even the most extreme of the "allegorical" interpreters such as Origen and Clement of Alexandria believed that the world was less than 10,000 years old. Even the modern Saints and Holy Elders, such as St. Barsanuphius of Optina, St. Nektarios, St. John of Kronstadt, St. Justin Popovich, St. Nikolai Velimirovich, Fr. George Calciu, Fr. Seraphim Rose, Elder Joseph the Hesychast, Elder Cleopa, Elder Paisios, Vladimir Lossky, and others seem to support a young Earth. I have yet to see a Saint, either ancient or modern, support either theistic evolution or the kind of time frame that theories of evolution require (aka "Old Earth".) A young Earth (6,000-15,000 years, more or less) is the clear consensus of the Saints and Holy Elders, both ancient and modern. What good can the Science of dating creation really do for us? In an Eternal sense, none. It is a vain pursuit. I am not, however, ready to claim that the Holy Saints throughout the ages taught from their own vanity. They taught from Holy Scripture, not from their own imaginations, and not from Science... In fact, they often taught the "Young Earth" view in clear opposition to the sciences of their own times.


Many people like to defend their belief in Old Earth and Evolution by saying that "the Bible is not a science textbook". This is a dangerous attitude in my opinion. Honestly, Holy Scripture has much more to say about creation than science ever can. Creation is not a question of science. Science is the study of the material world, by observation and experimentation. We cannot measure and experiment on the creation of the universe, or the creation of man. We can only dig up pieces of the puzzle and assume things based on preconceived notions, but only One was present at all of it. Only He has the whole picture. He is the One who we read of in Exodus, "the LORD spoke to Moses face to face, as a man speaks to his friend." And in the book of Numbers, He says about Moses, "I speak with him face to face, Even plainly, and not in dark sayings". What God told Moses about the beginning of the world was real and plain. Scientists on the other hand, are working in the dark, and try to make the random pieces they pick up here and there look as if it is the whole picture.

Now, I am in no way trying to suggest that Orthodox Christians who hold to an Old Earth, or to Theistic Evolution are heretics or anything like that... Most people know only what they have been taught in school or what they have read in popular science publications. They will hold on to this understanding for as long as they do not see that it is based, in essence, on an anti-Christian ideology, as long as they don't see it as a contradiction to their faith.

I know that many, most perhaps to not see it this way, but personally I think that rejecting the Father's Scriptural interpretations of Creation in favor of what I see as a worldly "faith" under the name of "science" to be a contradiction of the faith we claim to hold as Orthodox Christians. But then again, we as Orthodox Christians are full of contradictions, aren't we? I contradict my Faith every time I sin. Every time I think of myself over God, and my brother and sister... Which happens pretty much as often as I take a breath. If I were to consider myself "better" than my brothers and sisters, in any way, I would indeed be falling into the pattern of the Pharisee who despised the Publican. God forbid!

OSAS or NOSAS?

A while ago, I had a coworker/friend ask me what the Orthodox believed about the idea of OSAS (Once Saved Always Saved - "They whom God hath accepted in His Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved."). I explained that the concept was nonsensical to the Orthodox. He said that the question he likes to ask people who don't believe in OSAS is: "If you died today, would you be go to heaven?". I smiled and said that I have a sure hope in God's love and mercy. He asked what I meant by that, and I offered to send him an email explaining it in more detail.

I composed my email and sent it to my priest for approval. He approved it, so I sent it to my friend. He never replied, or questioned me about it again, although our relationship stayed very warm and brotherly.

Here is the email I sent him:

Greetings in the name of our Lord and Savior, Christ Jesus,

Glory to Jesus Christ forever! Amen!

We were going to discuss the doctrine that I believe you called, "Once Saved, Always Saved", it has also been called by other names, such as "Eternal Security", and "Perseverance of the Saints". It is my position that this is a false doctrine that can lead to error and false security.

Like I told you, I have had a couple of false starts regarding the opening of this discussion. One attempt at a start began with terminology. One began with history of the opposing doctrines. I do believe that the first and best opening however, is to use Holy Scripture itself. If any misunderstanding occurs, we can always straighten them out when and if they arise. I do not intend this first email to be comprehensive or to "settle the matter" if you will, but instead, simply to be an opening to our dialog.

First, let us consider a passage from the Old Testament:

Ezekiel 3:18-21
18 When I say to the wicked, 'You shall surely die,' and you give him no warning, nor speak to warn the wicked from his wicked way, to save his life, that same wicked man shall die in his iniquity; but his blood I will require at your hand. 19 Yet, if you warn the wicked, and he does not turn from his wickedness, nor from his wicked way, he shall die in his iniquity; but you have delivered your soul.
20 "Again, when a righteous man turns from his righteousness and commits iniquity, and I lay a stumbling block before him, he shall die; because you did not give him warning, he shall die in his sin, and his righteousness which he has done shall not be remembered; but his blood I will require at your hand. 21 Nevertheless if you warn the righteous man that the righteous should not sin, and he does not sin, he shall surely live because he took warning; also you will have delivered your soul."

One may ask, exactly who the "righteous man" is. I think the context of the passage makes that quite clear. If there is any question, we can look at the Hebrew. The word, transliterated from Hebrew is "tsaddiyq", and means just, lawful, righteous (as in conduct), and/or justified and vindicated ("saved") by God. The righteous man is the man in right relationship with God. For no one, at any time, is, has been, nor will be, righteous by their own works before God. For Solomon tells us in Ecclesiastes 7:20, " For there is not a just man on earth who does good and does not sin."

Next, I would like to look at a couple of passages from the New Testament:

1 Corinthians 9:26-27
26 Therefore I run thus: not with uncertainty. Thus I fight: not as one who beats the air. 27 But I discipline my body and bring it into subjection, lest, when I have preached to others, I myself should become disqualified.

Paul tells us here, that he runs for an imperishable crown (cf: Rev. 2:10 – i.e. Final Salvation). He does not run with uncertainty, but he does acknowledge that without discipline, he can disqualify himself from receiving the prize.

Galatians. 5:2-4
2 Indeed I, Paul, say to you that if you become circumcised, Christ will profit you nothing. 3 And I testify again to every man who becomes circumcised that he is a debtor to keep the whole law. 4 You have become estranged from Christ, you who attempt to be justified by law; you have fallen from grace.

Who is Paul here speaking? He is speaking to the Faithful of Galatia, who are being tempted to turn away from the Gospel to the false Gospel of the Judaizers. This is laid out in the beginning of the Epistle. To have "fallen from grace", the fallen must have once been a partaker of that grace which is truly the very essence of salvation.

And finally, I will mention:

Rev. 2:10-11
10 Do not fear any of those things which you are about to suffer. Indeed, the devil is about to throw some of you into prison, that you may be tested, and you will have tribulation ten days. Be faithful until death, and I will give you the crown of life.
11 "He who has an ear, let him hear what the Spirit says to the churches. He who overcomes shall not be hurt by the second death."'

"Be faithful until death, and I will give you the crown of life ." says Christ. The same crown Paul speaks of to the Corinthians. "He who overcomes shall not be hurt by the second death." Christianity is a commitment and a life, not a one-time decision.

Other clear supporting verses would include, Matthew 10:22; Luke 8:13; 1 Timothy 6:9-10; Hebrews 3:12-15; James (the whole Epistle); 1 John 2:15-17; and Revelation 2:5, among many others.

You said that when you hear someone deny OSAS, you like to ask them something like, "if you died today, would you be saved?" This kind of question may catch a Catholic or JW, but it is nonsensical for an Orthodox. The Orthodox answer would probably be something like, "I have my sure and firm hope in the mercy of God". This in no way, though means that the Orthodox believe in OSAS. One thing any man is always capable of is apostasy and turning away from and rejecting the gift that God freely bestows. If I died today, would I be saved? My hope is in God's mercy. I have done nothing to earn that Salvation... In fact, all too often I have, in effect, thumbed my nose at it, and had I continued down one of those paths, I believe I could have lost that Salvation that God gave me freely. If one who is "saved" (in right relationship with God), begins trusting in their own works for their Salvation, or if they reject and walk away from the Faith completely, they may indeed loose their Crown of Life, and have their names erased from the Book of Life.

I have heard the argument that if one falls, they were never saved in the first place. This is a doctrine of man, and finds no sure support in Scripture, and is in fact, flatly denied by Paul's Epistles, and even Christ Himself (see the verses addressed above).

The Orthodox know God as a loving and merciful father. He has done everything to bring us from darkness into light. God sets before us both blessings and curses and then urges us to choose Him "... I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live; that you may love the LORD your God, that you may obey His voice, and that you may cling to Him, for He is your life and the length of your days ...." (Deuteronomy 30:19-20) God is 100% on our side regarding Salvation. He does not take pleasure in the death of anyone; He always desires that we turn from sin and live! But He never forces Himself on anyone, either before, or after we initially accept Him into our hearts. Paul tells us, " Yet in all these things we are more than conquerors through Him who loved us. For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come, nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord. " (Romans 8:37-39), but notice, one thing Paul does not list among these things that cannot separate us from God, is our own hardheartedness and obstinacy.

So you see, salvation is not a once-for-all "get out of hell free card", but neither is it a "on again, off again guessing game". Salvation is the process whereby the faithful are delivered from the curse of sin and death, to union and right relationship with God through Christ, and the process of healing and growth of the believer in Christ, whereby the believer is made holy as God is holy, through our cooperation with the working of the Holy Spirit, and participation in the sacramental life of the Church.

In the name of the Father, the Son and the Holy Ghost, one God, now and forever. Amen.

Newly Illumined

Greetings friends!

It is with a grateful heart that I announce that I have been accepted into the One Holy Catholic and Apostolic Church by Baptism on January 10, 2009.

Since my parents gave me a Christian name, my priest thought it would be a good idea to keep it, although he was amiable to me changing it, if I really felt the need. Well, my parents told me they had named me after Daniel the Prophet. I never did a good job of honoring them when they were alive, and I didn't want to miss yet another chance to do so, so I took my priest's advice. I am Daniel, for Saint Daniel the Prophet, who's life is celebrated on December 17th.

My good friend Athanasius recorded the Baptism: http://www.youtube.com/watch?v=N_CcFbBvrak

God is Great!

Voice Of The Fathers

What is Prayer?

"Prayer is a guard of prudence, control of wrath, restraint of pride, cleansing of malice, destruction of envy, righting of impiety. Prayer is strength of bodies, prosperity of a household, good order of a city, might of a kingdom, trophy of war, assurance of peace. Prayer is a seal of virginity, fidelity in marriage, weapon of travellers, guardian of sleepers, courage of the wakeful, abundance for farmers, safety of those who sail. Prayer is an advocate for those being judged, remission for the bound, consolation for the grieving, gladness for the joyful, comfort for mourners, a feast on birthdays, a crown for the married, a shroud for the dying. Prayer is converse with God, equal honour with the Angels, progress in good things, averting of evils, righting of sinners. Prayer made the whale a house for Jonas, brought Ezechias back to life from the gates of death, turned the flame to wind of moisture for the Youths in Babylon. Through prayer Elias bound the heaven not to rain for three years and six months."
- Saint Ephrem the Syrian

As translated by Archimandrite Ephrem

A little rant

I just finished reading Heaven & Hell in the Afterlife According to the Bible by Peter Chopelas, and I am beginning (again) The River of Fire by Dr. Alexander Kalomiros. I just had to rant a little.

Now, don't get me wrong. I see a lot of good in both of these articles. But there is one thing, common to both of them, that I strongly disagree with. I see the same misunderstanding in several modern authors speaking for Orthodoxy in general. It is the idea that since God is Love, that he is not also judge.

As one example, in the article "Heaven & Hell", Peter Chopelas tells us:
"Why would a God who loves us unconditionally torment us for eternity, because of an equally unbiblical notion of Divine Justice? In fact nowhere in the Bible does it explicitly state that it is God that punishes the sinners."

That is an interesting statement, especially when you consider 2 Thessalonians 1:6-10:
"God is just: He will pay back trouble to those who trouble you and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. He will punish those who do not know God and do not obey the gospel of our Lord Jesus. They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed."

And what do the Fathers have to say? For brevity, I'll only take the time to post one relevant quote:
"But then the punishment from God shall be manifest, when the Judge, sitting upon the fearful tribunal, shall command some to be dragged to the furnaces, and some to the outer darkness,"
- St John Chrysostom, Homily III (on Romans 1:18)

Finally, what about the litany we pray several time at every Divine Liturgy (and at most services):
"A Christian ending to our life, painless, blameless, peaceful, and a good defense before the fearful judgment seat of Christ, let us ask of the Lord. Grant this, O Lord."

I think both of these articles are wonderful, and teach some very important truths... truths you will never hear in "Western" circles. But I do think they state some of their cases a little too strongly, in an (laudable) effort to show the western innovations to be what they are. But what good does it do to put down one incorrect statement by using another incorrect statement? You serve only to confuse others, and bring scorn on yourself, and the Orthodox faith, by those who do know something of Scripture, but do not (yet) know the Church.

On prayer, and tears

Elder Cleopa asks, "For how many hours do you pray in the morning? And how many in the evening?"

I feel my heart sinking. I wish I could find tears, at least, to take the place of my lacking prayers.

Then Elder Cleopa reminds us, "And death comes tomorrow or the day after tomorrow."

...And I find my tears. Not enough to cover my dry prayer life, but enough to wet my cheeks for a moment.

May his words of wisdom bless you with tears and deeper prayer as well:

Christ is Risen!

El Messieh kahm!
Hakken kahm!


Christos anesti!
Alithos anesti!


Christ is Risen!
Truly He is risen!



- Still Catechumen, Dan.
(It's not a bad thing, I'll write about it later)