IN THIS LESSON

#1 Salvation as Theosis (Deification)

Scripture Reading (RSV):

  • "His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, that through these you may become partakers of the divine nature" (2 Peter 1:3-4)

  • “For whom He foreknew, He also predestined to be conformed to the image of His Son” (Romans 8:29)

Key Themes:

Salvation in Orthodox theology is not merely forensic justification or legal acquittal, but theosis—real transformation and participation in the divine life. "God became man so that man might become god" (St. Athanasius). This does not mean we become divine by nature, but that we partake of God's energies (grace) through union with Christ.

The Process of Theosis:

Salvation involves 3 stages:

  1. Katharsis (Purification) - Cleansing from sin through repentance

  2. Theoria (Illumination) - Vision of God's uncreated light

  3. Theosis (Union) - Participation in divine life

Grace and Synergy:

Orthodox theology affirms both that salvation is entirely God's work (grace) and that human cooperation (synergy) is necessary. "God does not save us without us" is the patristic principle—God will not violate human freedom, but requires our willing response. As the Theotokos said "yes" to God's plan, so must each believer cooperate with divine grace.

Church Fathers' Wisdom:

St. Athanasius: "The Son of God became man so that we might become God... He was made man that we might be made divine".

St. Basil the Great: "The Spirit is called 'holy' by nature, as the Father is holy and the Son is holy, and by the communion and grace of that holiness, those who are baptized become holy".

St. Maximus the Confessor (580-662): "A sure warrant for looking forward with hope to deification is the incarnation of God, which makes man god to the same degree as God Himself became man".

Discussion Points:

  • How does the Orthodox understanding of salvation differ from "once saved, always saved"?

  • What is the relationship between faith, grace, and works in Orthodox theology?

  • How do the sacraments facilitate theosis?

#2 The Communion of Saints

Scripture Reading (RSV):

  • "Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us" (Hebrews 12:1)

  • "After this I looked, and behold, a great multitude which no man could number, from every nation, from all tribes and peoples and tongues, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands" (Revelation 7:9)

Key Themes:

The Church is the communion of saints—both those still struggling on earth and those who have achieved victory and dwell with God in heaven. Death does not separate members of Christ's Body; the living and the departed remain in communion through prayer and the Divine Liturgy. The saints intercede for us before God's throne.

Understanding the Saints:

Saints are not superhuman, but ordinary people who cooperated with God's grace and achieved holiness. They are "friends of God" who now behold His face and intercede for the Church on earth. The Church formally recognizes (canonizes) certain saints, but countless others are known to God alone.

Church Fathers' Wisdom:

St. John Chrysostom: "The saints have great power with God; not during their lifetime only, but also after death—even far more after death. For they bear wounds on behalf of Christ, and so make bold approaches to the King of Heaven".

St. John of Damascus (676-749): "The saints have become the dwelling place of God... We do not worship them as gods... but as friends and attendants of God who have a parrhesia (boldness) to approach Him".

Veneration vs. Worship:

Orthodox Christians venerate (honor) the saints but worship God alone. Asking saints to pray for us is like asking fellow Christians on earth to pray—we all pray to God, but those who are perfected in love have special access to Him.

Practical Application:

Each Orthodox Christian can develop relationships with particular saints—patron saints, name-day saints, saints whose lives inspire—and ask their prayers regularly.

#3 The Theotokos (Mother of God) and Icons

Scripture Reading (RSV):

  • "In the sixth month the angel Gabriel was sent from God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And he came to her and said, 'Hail, full of grace, the Lord is with you!'... And Mary said, 'Behold, I am the handmaid of the Lord; let it be to me according to your word'" (Luke 1:26-38)

  • Exodus 20:4-5 addresses the proper understanding of religious images in light of the Incarnation

Key Themes:

Mary, the Theotokos (God-Bearer), holds the highest place among the saints because she consented to become the Mother of God Incarnate. Her perpetual virginity, purity, and obedience make her the model of discipleship and the Church itself. The Seventh Ecumenical Council (787 AD) affirmed the veneration of icons as orthodox practice, rooted in the Incarnation.

The Theotokos and her titles:

  • Theotokos (God-bearer) - Affirmed at Ephesus (431 AD)

  • Ever-Virgin (Aeiparthenos) - Before, during, and after Christ's birth

  • Panagia (All-Holy) - Sanctified from conception

  • Queen of Heaven - Exalted by God

Icons—Windows to Heaven:

Icons are not idols but "windows to heaven," depicting Christ, the Theotokos, and the saints in their glorified state. The Seventh Council taught that "the honor rendered to an image passes to its prototype"—we venerate the person depicted, not the material object. Icons teach theology visually and make present the holy ones depicted.

Church Fathers' Wisdom:

St. John of Damascus: "In former times, God who is without form or body could never be depicted. But now when God is seen in the flesh conversing with men, I make an image of the God whom I see. I do not worship matter; I worship the Creator of matter who became matter for my sake".

St. Theodore the Studite (759-826): "If we made an image of the invisible God, we would truly be in error... but we do nothing of the sort; for we are not in error if we make the image of the incarnate God, who appeared on earth in the flesh".

Practical Application:

Keep an icon corner in your home with icons of Christ, the Theotokos, and patron saints. Venerate icons by making the sign of the cross, bowing, and kissing them. Light a candle and pray before your icons daily.