The concept of theosis (deification, divinization) is based on the hypostatic union of the divine nature and the human nature in Jesus Christ. The purpose of Jesus Christ`s incarnation is not only to restore the creation as it was before the fall of Adam and Eve, but also to bring man to the likeness of God.
What are the differences between Orthodox Christians and Roman Catholic or Protestant
- Thread starter Delija
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[h=1]“Nothing in theosis is the product of human nature for nature cannot comprehend God. It is only the mercy of God that has the capacity to endow theosis unto the existing... In theosis man (the image of God) becomes likened to God, he rejoices in all the plenitude that does not belong to him by nature, because the grace of the Spirit triumphs within him, and because God acts in him.”[/h]
― St. Maximus The Confessor, Letter 22
― St. Maximus The Confessor, Letter 22
Diggs, go here http://christianchat.com/bible-discussion-forum/76707-cross.html at around page 5 you will really see the difference. There is idolatry. There is a downing of western culture. The Bible is not the final authority. It is a mess.
S
I should say that Roman catholic and Hindu religion doesn't have much difference as I have seen India for quiet long time except Roman Catholic don't pray to Hindu gods ,instead they have many mediators starting from Mother marry to latest proclaimed saints.If anyone would like to have more alike general practices of Hindu and Roman catholic ,I would be happy to do that..;0
• “Transubstantiation ” – an explanation adopted by the Roman Church for how the bread and wine become the Body and Blood of Christ is seen by the Orthodox as an inadequate attempt to understand a Mystery which cannot be limited to such intellectual categories. This philosophical (i.e. Aristotelian) term, adopted by “scholastic” theologians in the 12th century, includes underlying assumptions the Orthodox consider incompatible with Christian theology. • The calculation of the date of Easter , agreed upon at the First Ecumenical Council in 325AD by the universal Church, is still used in the Orthodox Church. Among other differences with the Roman calculation, it must fall after the Jewish Passover. • Low mass is not practiced by the Orthodox, nor can an Orthodox priest celebrate the Liturgy privately. With the emphasis on the communal nature of the Church, Orthodox priests are allowed to celebrate only one Liturgy on only one altar daily to ensure that the Eucharist is a gathering of the whole local church as one body. • Divorce is viewed by the Orthodox to be a result of sin and a failure to love. However, with contrition and repentance, Orthodox Christians may be reunited to their Church in full Communion after a divorce. The Roman practice of requiring an annulment – the idea that a marriage never truly existed – is more akin to a technical loophole rather than dealing with the tragedy of divorce and the need for repentance and healing. • Participation in the spiritual life is not typically expressed in legalistic terms such as “obligatory” and “non- obligatory,” but rather medicinal or therapeutic terms. Life in Christ is a process of spiritual healing and growth into the likeness of God. The Church is not a “courtroom” but a spiritual hospital where sinners receive the medicine of immortal life and seek to actually become holy. • Theology is understood in Orthodoxy as the fruit of true prayer and experience of God’s grace. (The Orthodox hold that “grace” is not a ‘substitute’ for God – created grace in the West’s vocabulary – but the very energies of God Himself, the Holy Spirit, or the Uncreated Grace of God.) Theology is not the product of man’s fallen reason. Therefore it is not mere philosophical speculation, but words that adequately express the experience of God. Theology is the faithful expression of true experience of God as He reveals Himself to a pure heart. This experience is always measured by the biblical revelation. Often Orthodox theology speaks about what God is not, rather than rushing to speculate or over-define the indefinable.
Orthodox and Protestant
• Orthodox Christians do not hold to the idea of “Solo scriptura” (the Scriptures only), something unheard of until the 16th century. Even Martin Luther who coined this phrase did not believe in it literally, but also held much Christian tradition not explicitly mentioned in Scripture. For the Orthodox, the guiding criterion for the faith and practice of the Church is apostolic tradition (2 Thess. 3:6). The Bible is the written tradition of the Church, while the apostles imparted oral teachings as well (2 Thess. 2:15). The early Christians understood that both written and oral tradition had equal authority in the life of the Church (2 Thess. 2:15). It is the Holy Spirit of God, not a Book, that Christ promised would guide the Church into all truth (John 6:3). • The Orthodox believe the Bible is God’s word to man, inspired by the Holy Spirit and a reflection of the Word of God who became Man for our salvation. It is the measuring stick (Greek: “canon”) of true doctrine and faith. But the Bible is not “self- interpreting” or open to “private interpretation” (2 Pet. 1:20). It is a collection of books written by a community, to a community, and for a community – the Church (Col. 4:16). And therefore it is most accurately understood and interpreted within that community. The Church existed for many years before the compilation of the New Testament Scriptures, which was not agreed upon by the whole Church for more than 300 years after the Resurrection of Christ. The same Holy Spirit that inspired the writing of Scripture also inspired the Church to properly choose what books were to be included in the Bible. If we accept the integrity of the New Testament we should also accept the reliability of the historical Church that created it. The Orthodox Church has always encouraged its members to know, to read, and to meditate on the Scriptures. In the Orthodox Church the Bible is interpreted according to the consensus of the Church in agreement with the faith handed down from the apostles. St. Vincent of Lerins (4 th c.) summed up the Orthodox approach – that scriptural interpretation must be consistent with 1. “What has been believed everywhere,” 2. “at all times,” and 3. “by all.
• Orthodox Christians do not hold to the idea of “Solo scriptura” (the Scriptures only), something unheard of until the 16th century. Even Martin Luther who coined this phrase did not believe in it literally, but also held much Christian tradition not explicitly mentioned in Scripture. For the Orthodox, the guiding criterion for the faith and practice of the Church is apostolic tradition (2 Thess. 3:6). The Bible is the written tradition of the Church, while the apostles imparted oral teachings as well (2 Thess. 2:15). The early Christians understood that both written and oral tradition had equal authority in the life of the Church (2 Thess. 2:15). It is the Holy Spirit of God, not a Book, that Christ promised would guide the Church into all truth (John 6:3). • The Orthodox believe the Bible is God’s word to man, inspired by the Holy Spirit and a reflection of the Word of God who became Man for our salvation. It is the measuring stick (Greek: “canon”) of true doctrine and faith. But the Bible is not “self- interpreting” or open to “private interpretation” (2 Pet. 1:20). It is a collection of books written by a community, to a community, and for a community – the Church (Col. 4:16). And therefore it is most accurately understood and interpreted within that community. The Church existed for many years before the compilation of the New Testament Scriptures, which was not agreed upon by the whole Church for more than 300 years after the Resurrection of Christ. The same Holy Spirit that inspired the writing of Scripture also inspired the Church to properly choose what books were to be included in the Bible. If we accept the integrity of the New Testament we should also accept the reliability of the historical Church that created it. The Orthodox Church has always encouraged its members to know, to read, and to meditate on the Scriptures. In the Orthodox Church the Bible is interpreted according to the consensus of the Church in agreement with the faith handed down from the apostles. St. Vincent of Lerins (4 th c.) summed up the Orthodox approach – that scriptural interpretation must be consistent with 1. “What has been believed everywhere,” 2. “at all times,” and 3. “by all.
• Protestants generally accept the filioque clause (the words “and the Son”) that was added to the Nicene Creed by the Roman church (see above). • Protestants inherited and accept the same teaching as Rome on Christ’s atonement (see above), developing it further to say that satisfaction had to be made through “punishment.”
The church cannot save a single soul. The church Christ built against which the gates of hell cannot prevail is an organism not an organization. It is made of living souls and not bricks and mortar. God's word which is the bible will never pass away, no not one jot or tittle. The word of God came not by the will of man but holy men of God were moved by the Holy Spirit. It is God breathed.
For the cause of Christ
Roger
For the cause of Christ
Roger
• Salvation is not seen as a legal transaction that releases man from punishment, but as a relationship and a process of sanctification by God’s grace. We are not merely saved but are “being saved” (1 Cor. 1:18; 2:15) . While salvation begins at some moment in time, it is maintained by ongoing cooperation with the Holy Spirit through faith. The Orthodox ultimately understand salvation as union with God. It requires a life of love and faith, repentance and prayer. Salvation is not something to possess, but to abide in. Thus, the Orthodox reject the idea of predestination since it makes man’s free will of no consequence. • The nature of the Church is probably the most radical point distinguishing Orthodoxy from Protestantism. Protestants typically view the Church as an association of individual believers, a human institution or organization not directly involved in the salvation of the soul. The Orthodox understand the Church as the organic and living Body of Christ, a divine and human organism by which members are joined to Christ and filled with grace. As Noah’s Ark was the means of salvation from the flood (1 Pet. 3:20), the Church is the Ark of Salvation for believers, and the “Jerusalem from above” (Gal. 4:26). It is the reality of heaven on earth (Eph. 1:10, Heb. 12:22-24). In the words of the Apostle Paul, the Church is “the fullness of Him who fills all in all” (Eph. 1:23). The Orthodox emphasize the corporate nature of the Church and the organic union of Christ with His Church – “I am the Vine, you are the branches” (John 15:5). This necessarily includes a deeply personal relationship of each individual member of the Church with Jesus Christ.
You do not have a correct understanding of salvation. Salvation is a new birth. Eph 2:1 Sanctification begins after the salvation event.
The flesh is always at war with the Spirit so ongoing cooperation between the flesh and the Spirit is impossible short of glorification.
For the cause of Christ
Roger
The flesh is always at war with the Spirit so ongoing cooperation between the flesh and the Spirit is impossible short of glorification.
For the cause of Christ
Roger
• Holy Communion is viewed by most Protestants as a symbol only, and not the Body and Blood of the Risen Lord Jesus Christ as the Orthodox Church teaches. The original meaning of the word symbol is “to hold two things together.” God holds the material and the spiritual together in Holy Communion in order to unite Himself to the human person who is both physical and spiritual. Just as Jesus Christ is both God and Man, the Orthodox believe the bread and wine, by God’s grace, becomes the means by which God shares His uncreated Divine Life. • Sacraments (which the Orthodox call “Mysteries”) are rejected by some Protestants, and limited in number to two or three by others. Orthodox Christians view the Church – the Body of Christ – as the Sacrament of Sacraments, the mystery of God’s presence among men, from which all sacramental actions derive. Sacraments are not “magical” but sacred and faith-filled actions of the Body of Christ that communicate the grace of God to its members.