Eastern Orthodox theology is the theology particular to the Eastern Orthodox Church. It is characterized by monotheistic Trinitarianism, belief in the Incarnation of the divine Logos or only-begotten Son of God, cataphatic theology with apophatic theology, a hermeneutic defined by a Sacred Tradition, a catholic ecclesiology, a theology of the person, and a principally recapitulative and therapeutic soteriology.
The Eastern Orthodox Church considers itself to be the one, holy, catholic and apostolic church established by Jesus Christ and his Apostles. The Eastern Orthodox Church asserts to have been very careful in preserving these traditions. Eastern Orthodox Christians regard the Christian Bible as a collection of inspired texts that sprang out of this tradition, not the other way around; and the choices made in the compilation of the New Testament as having come from comparison with already firmly established faith. The Bible has come to be a very important part of tradition, but not the only part.
Tradition also includes the Nicene Creed, the decrees of the Seven Ecumenical Councils, the writings of the Church Fathers, as well as Eastern Orthodox laws (canons), liturgical books, icons, etc.
See also: Hesychasm. Eastern Orthodoxy interprets truth based on three witnesses: the consensus of the Holy Fathers of the Church; the ongoing teaching of the Holy Spirit guiding the life of the Church through the nous, or mind of the Church (also called the "Universal Consciousness of the Church"[1]).
Some of the greatest theologians in the history of the church come from the 4th century, including the Cappadocian Fathers and the Three Hierarchs. However, the Eastern Orthodox do not consider the "Patristic era" to be a thing of the past, but that it continues in an unbroken succession of enlightened teachers (i.e., the saints, especially those who have left us theological writings) from the Apostles to the present day.
The Eastern Orthodox also understand that a particular passage may be interpreted on many different levels simultaneously. However, interpretation is not a matter of personal opinion (Peter 1:20). For this reason, Eastern Orthodox depend upon the consensus of the Holy Fathers to provide a trustworthy guide to the accurate interpretation of Scripture.[2]
Recent essays have been written by various contemporary Eastern Orthodox scholars which attempt to reconcile and react to both the creationist interpretation of Genesis 1-2 and the Darwinian theory of human evolution.[3]
Eastern Orthodox Christians believe in a monotheistic conception of God (God is only one), which is both transcendent (wholly independent of, and removed from, the material universe) and immanent (involved in the material universe).[4] In discussing God's relationship to his creation, Eastern Orthodox theology distinguishes between God's eternal essence, which is totally transcendent, and his uncreated energies, which is how he reaches humanity.[4] The God who is transcendent and the God who touches mankind are one and the same.[4] That is, these energies are not something that proceed from God or that God produces, but rather they are God himself: distinct, yet inseparable from God's inner being.
Eastern Orthodox Christians believe in a single God who is both three and one (triune); the Father, Son, and Holy Spirit, "one in essence and undivided".[4] The Trinity, three distinct, divine persons (hypostases), without overlap or modality among them, who each have one divine essence (ousia, Greek: οὐσία)—uncreated, immaterial, and eternal. The Father is eternal and not begotten and does not proceed from any, the Son is eternal and begotten of the Father, and the Holy Spirit is eternal and proceeds from the Father.[4] Eastern Orthodox doctrine regarding the Trinity is summarised in the Nicene Creed. The essence of God being that which is beyond human comprehension and cannot be defined or approached by human understanding.[5]
Eastern Orthodox Christians believe the Word of God (Greek, Modern (1453-);: Λόγος) is one person in two natures, both fully divine and fully human, perfectly God (τέλειος Θεός) and perfectly man (τέλειος άνθρωπος) united in the person of Jesus Christ, in a unique event known as "the Incarnation".[6]
Eastern Orthodox Christians believe that Jesus of Nazareth is the promised Messiah of the Jews, the God of Israel come to be with his people, the Redeemer of the human race who saves the world from sin and its effects, the comprehensible self-revelation of the incomprehensible God, and the pre-eternal Son begotten of the Father before all ages: "the only-begotten Son of God, begotten of the Father before all worlds (æons), Light of Light, very God of very God, begotten, not made, being of one substance with the Father."[7]
See main article: Essence-Energies distinction.
In discussing God's relationship to his creation a distinction is made within Eastern Orthodox theology between God's eternal essence and uncreated energies, though it is understood that this does not compromise the divine simplicity. Energies and essence are both inseparably God. The divine energies are the expressions of divine being in action according to Eastern Orthodox doctrine, whereas the persons of the Trinity are divine by nature. Hence, created beings are united to God through participation in the divine energies and not the divine essence or ousia.
The Eastern Orthodox theologian Olivier Clement wrote:[8] From an Eastern Orthodox perspective the concept of theodicy and the problem of evil stem both from a misconceived anthropology of man.[9] Early on in the history of the Christian community Gnostics attacked the God of the Jews and the story of cosmic creation contained in the Torah. They regarded this God as inferior for allowing his creation to be imperfect and negative events to occur. Western Roman Catholic philosophers (such as Augustine, Anselm of Canterbury, and Thomas Aquinas)[10] have attempted to develop theodicies for the Judeo-Christian-Islamic God.[10]
Eastern Orthodox authors see theodicy as an exclusively Western preoccupation.[11]
See main article: Eastern Orthodox view of sin.
The Eastern Orthodox Church holds the belief that following rules strictly without the heart "being in it" does not help a believer with his salvation. Sin is not fundamentally about transgressing a Divine law; rather, it stands for any behavior which "misses the mark," that is, fails to live up to the higher goal of conforming to God's nature, which is love.
Thus, in the Eastern Orthodox tradition sin is not viewed primarily as a guilty stain on the soul that needs to be wiped out, but rather as a pervading sickness or a failure to achieve the goal of a truly human life, fulfilling one's Divine design and function as the created likeness of God. Sin, therefore, implies the impetus to become something other than what we were created for, rather than guilt for violating a commandment. Because each person's experience is unique, conquering one's sinful habits requires individual attention and correction. The ultimate goal for this salvific process is to become divinized, to reflect the Divine likeness by becoming Christ-like in one's thought, life and behavior.
A traditional practice of Eastern Orthodoxy is, as in other apostolic churches, to have a spiritual mentor and guide to whom one confesses and who treats the sin on an individual basis. An experienced and spiritually mature guide will know how and when to apply strictness in dealing with sin and when to administer mercy.
In Eastern Orthodoxy, God created humanity with the ability to freely love him and gave humans a direction to follow. Man (Adam) and Woman (Eve) chose rather to disobey God by eating from the Tree of Knowledge of Good and Evil, thus changing the "perfect" mode of existence of Man into a flawed or "fallen" one. Since then a fallen nature and all that has come from it is the result of this "Ancestral Sin".[12]
Man is not seen as inherently guilty of the sin committed by Adam, a view that differs from the Roman Catholic doctrine of original sin, where Adam is conceived as the federal head and legal representative of the human race, as first articulated by Latin Father Augustine of Hippo.
In the book Ancestral Sin, John S. Romanides addresses the concept of original sin, which he understands as an inheritance of ancestral sin from previous generations. Romanides asserts that original sin (understood as innate guilt) is not an apostolic doctrine of the Church nor cohesive with the Eastern Orthodox faith, but rather an unfortunate innovation of later church fathers such as Augustine. In the realm of ascetics it is by choice, not birth, that one takes on the sins of the world.[13]
The Eastern Orthodox Church, as well as the Non-Chalcedonian Churches (i.e., Oriental Orthodoxy and Assyrian Church of the East), teach that both the elect and the lost enter into the presence of God after death, and that the elect experience this presence as light and rest, while the lost experience it as darkness and torment.[14]
In Eastern Orthodoxy, Satan is one of the three enemies of humanity along with sin and death.
Salvation, or "being saved", refers to this process of being saved from death and corruption and the fate of hell. The Orthodox Church believes that its teachings and practices represent the true path to participation in the gifts of God. Yet, it should be understood that the Orthodox do not believe that someone must be Orthodox to participate in salvation. God is merciful to all. The Orthodox believe that there is nothing that a person (Orthodox or non-Orthodox) can do to earn salvation. It is rather a gift from God. However, this gift of relationship has to be accepted by the believer, since God will not force salvation on humanity. Man is free to reject the gift of salvation continually offered by God. To be saved, man must work together with God in a synergeia whereby his entire being, including his will, effort and actions, are perfectly conformed with, and united to, the divine. Vladimir Lossky:
See main article: Death and Resurrection of Jesus.
The ultimate goal of the Eastern Orthodox Christian is to achieve theosis ("deification") or conformity to and intimate union with God.
A central concept in Eastern Christianity is nous (typically translated "mind" or "understanding"), the apperceptive and relational faculty of attention or awareness which is the center, heart, or spirit of the person.[15] [16] Nous is the eye or soul of the person.[17] [18] It is the nous that is both logical and intuitive understanding. It was humanity's nous that was damaged by Adam's sin and fall and it was this damaged consciousness that each human by birth now receives.
It is the nous which has to be healed and nourished by means of illumination (see theoria).[19] In Eastern Orthodox thought, the Church offers a therapeutic treatment for pain, suffering, and the search for value in existence. Eastern Orthodox Christianity is healing or therapeutic, and works in each individual to overcome their passions (i.e. evil thoughts, pasts, addictions).
As a reorientation of the self, faith (pistis) is sometimes used interchangeably with noesis in Eastern Christianity.[20] Faith is the intuitive, noetic experience of the nous or spirit. Transformative faith is a gift from God and among his uncreated operations.[21]
According to anti-Latin polemicist John Romanides, Western Christianity does not offer a spiritual cure for spiritual problems, but expresses salvation as a worldly (religious) goal in the pursuit of happiness, rather than seeking to attain the vision of God and transcend the self.[22] Spiritual work is done to reconcile the heart and mind, by putting the mind in the heart, and then contemplating through our intuition.[23] According to Lossky, rationalism reduces man and nature to cold mechanical concepts, interpretations and symbols of reality not reality in and of itself.[19] [24]
See main article: Theotokos.