Extraxted from the writings of Patrick Barnes.....
In The Spiritual Life and How to Be Attuned to It
, Saint Theophan the Recluse writes:
"Such a disposition of our soul [towards salvation] makes it ready for Divine
communion, and the grace of the Holy Spirit, which has acted hitherto from the outside by
arousing us, establishes itself within
, not directly, but through the means of a sacrament
[Mystery]. The believer repents, is baptized and receives the gift of the Holy Spirit (Acts
2:38). This is the very action of Divine communion—living and active."
The spiritual classic Unseen Warfare
makes a similar statement:
"Thus teach the holy fathers. Saint Diadoch is the most definite among them, when he
says that before holy baptism Divine grace moves a man towards good from without,
while Satan is hidden in the depths of the heart and soul. But after a man has been
baptised, the demon hovers outside the heart, while grace enters within
(Philokalia 4. 76).
Speaking of the manifestation of God’s Grace in the Holy Mysteries, Vladimir
"As He descended upon the disciples [at Pentecost] in tongues of fire, so the Holy Spirit
descends invisibly upon the newly-baptized in the sacrament of holy chrism. . . . The
Holy Spirit is operative in both sacraments. He recreates our nature by purifying it and
uniting it to the body of Christ. He also bestows deity—the common energy of the Holy
Trinity which is divine grace—upon human persons. It is on account of this intimate
connection between the two sacraments of baptism and [chrismation] that the uncreated
and deifying gift, which the descent of the Holy Spirit confers upon the members of the
Church, is frequently referred to as “baptismal grace.” . . .Baptismal grace, the presence
within us of the Holy Spirit… is the foundation of all Christian life."
The term “baptismal Grace,” also appropriately called “ecclesial Grace,” helps one
to keep in mind an important distinction in the way God relates to those within the
See II. The Orthodox View of Gracehttp://orthodoxinfo.com/inquirers/non-orthodox_ch2.pdf