My priest brother and I are (very) slowly making our way through The Philokalia, Vol. 1, right now. As those of you who have been with me since this blog’s inception (oh so many years ago), I have a long-standing interest in Evagrius Ponticus and demonology. Evagrius is the second author in vol. 1.
The second Evagrian text in The Philokalia is ‘Texts on Discrimination in Respect of Passions and Thoughts’. Chapter 9 of this text begins:
Hatred against the demons contributes greatly to our salvation and helps our growth in holiness. But we do not of ourselves have the power to nourish this hatred into a strong plant, because the pleasure-loving spirits restrict it and encourage the soul again to indulge in its old habitual loves. But this indulgence — or rather this gangrene that is so hard to cure — the Physician of souls heals by abandoning us. For He permits us to undergo some fearful suffering night and day, and then the soul returns again to its original hatred, and learns like David to say to the Lord: ‘I hate them with perfect hatred: I count them my enemies’ (Ps. 139:22). For a man hates his enemies with perfect hatred when he sins neither in act nor in thought — which is a sign of complete dispassion. (p. 44, English trans.)
The first sentence is very un-Protestant, isn’t it?
Πάνυ τὸ μῖσος τὸ κατὰ δαιμόνων, ἣμιν πρὸς σωτηρίαν συμβάλλεται … (apologies for accents, I hate my Greek keyboard)
And, of course, we shouldn’t expect Evagrius to be Protestant. But many of a Protestant mindset will be turned off by anything contributing to our salvation except the grace of God alone. Our hatred against demons cannot, by Protestant calculations, contribute to our salvation.
As the Greek quotation above shows, Evagrius uses the Greek word σωτηρία to mean salvation — it is a simple movement from σωτηρία to salvation, isn’t it? But in what context might we refer to salvation? What is salvation here?
Well, first of all, what on earth do we mean when we say salvation? Basing my answer entirely upon anecdotes and personal conversations, it is clear that Protestants, at least, mean something called justification almost every time we say salvation.
For Anglicans who actually believe the 39 Articles of Religion, justification is our being made righteous before God — being considered righteous by God. By justification we enter into a right relationship with God:
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification. (Article XI)
Article XII is quick to point out that, although good works be the fruit of justification, they do not contribute thereto. Thus, the Evagrian statement above, that ‘Hatred against the demons contributes greatly to our salvation,’ is entirely out — with salvation being justification and justification understood in a Protestant/Anglican way.
But is σωτηρία in Evagrius the same thing as justification in the 39 Articles, or even δικαιοσύνη — that Pauline word usually Englished as justification?
I think not. This form of salvation is something else; this is what one evangelical friend referred to as ‘process justification’ once. The Evagrian salvation here is not us being rescued from the fires of Hell, or entering into a right relationship with God, or being considered holy because of Christ’s holiness and our faith — it is us being saved from the ongoing and enduring effects of the Fall.
In this case, it is our salvation from the power of the demons, with the goal of us becoming holier. This is us being saved from the presence of sin in our lives. Bishop Eddie Marsh once stated that justification is being saved from the penalty of sin; sanctification is being saved from the power of sin; and glorification is being saved from the presence of sin. All three involved being saved, so all three could be consider aspects of the ongoing salvation, σωτηρία, of the human person, through the grace of God.
When I quoted the Evagrius passage above, I went on beyond the initial sentence because it is clear that Evagrius sees Christ the Physician as taking an active role in our salvation. Our own efforts are not what truly cleanse us. We become dispassionate because of the grace of God, and God, in His grace, may choose to help us along in the path of holiness using our own efforts as the instruments of his good and gracious will.