2 thoughts on “An Online Book on Theosis

  1. Judging by the Preface, here’s a holy man who apparently has never read the Carmelites, i.e. Sts. Teresa de Avila, John of the Cross, Therese de Lisieux, and many other servants of God.

    His sweeping judgments, though no doubt well-intentioned, really turn me off.


  2. Theo:

    I presume that you mean this paragraph:

    This is done so that it will become clear that the only truly Orthodox form of pastoral guidance is that which is intended to lead to Theosis, and is not, as in Western Christianity, aimed at a moral perfection for man which does not depend on God’s Grace.

    But that is said with the background understanding of this one which follows on page 6:

    Until now, Westerners have considered that divine Grace, or the energy of God, is something created. Unfortunately, this is one of the many differences which must be seriously taken into consideration in theological dialogue with the Roman Catholics. It is not only the filioque, the primacy of power, and the ‘infallibility’ of the Pope which are basic differences between the Orthodox Church and the Papists. It is also the above. If the Roman Catholics do not accept that the Grace of God is uncreated, we cannot unite with them even if they accept all the other points. For who is able to effect Theosis if divine Grace is a creation and not an uncreated energy of the All-Holy Spirit?

    I can certainly understand why it would rankle you, Theo, but it is only a couple of paragraphs out of dozens. And, I suppose the question is: Is he right in claiming that the Roman Catholic Church teaches that grace is a created thing? And another pertinent question: for Roman Catholic spirituality, is the imitatio Chrisi the primary thing?

    If grace is a created thing for Roman Catholic theology, and if imitatio Chrisi is the primary goal of Roman Catholic spirituality, then I think his comments are probably not far of the mark.

    If, however, he is not correct in what he claims, then perhaps it would be helpful to inform and educate us in why he is incorrect.

    Having said the above, it should also be noted that the Athonite monk is about as opposed to ecumenical sensitivities as one is likely to find.

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