Theosis
Theosis (or deification) refers to a view of salvation guided by the conviction that the final glorification of humanity is union with God. Language of “becoming God” is one of the chief ways the church fathers, especially of the Greek tradition, speak about salvation. Salvation is entry into the divine life in communion with God. This doesn’t involve the destruction of the human creature and its disappearance into God. Rather, deification means that fellowship with the Holy Trinity is the culmination and perfection of creatureliness. -
- John W. Hoyum, “What is Theosis?”
I grew up Roman Catholic. In terms of Christianity, it’s all I’ve ever known and all I’ve ever been exposed to. It’s that precise Catholicism, rife with centuries of bodies and corruption, that sparked my escape from religion many years ago. In returning to the faith over the last few weeks I’ve had some extraordinary experiences, but in my heart and in my mind there still exists a concrete wall between myself and Catholicism. At least for now, I can’t go back. Ironically enough, what has been speaking to me post is the strain of Christianity I know least: The Orthodox Church (Eastern Orthodox, Greek Orthodox, etc.). For some reason, my journey keeps leading me back to the same place, time and time again.
I was once very close to someone in the Greek Orthodox Church, but during that time in my life I didn’t have the need to ask any further questions. That ship has since sailed, and I wish I would have learned more when I had the opportunity. As with many other elements of this journey, it looks like I’m going to have to get out of my comfort zone and attend some services to see what it’s all about. I’m going to have to actually talk to strangers about their experiences and about their faith. Now that’s a frightening proposition!
What I keep coming back to is the Orthodox concept of theosis, or unification with God. To me it feels akin to the Gnostics “gnosis” and the way the mystics have historically described their experience with God. I’ve always had a penchant for the mystical, more “out-there” expressions of Christianity, and this seems right up my alley. The term might not seem like much in and of itself, but the further I’ve gone the more I’ve realized that it’s precisely this unification that I felt was always missing with the version of Roman Catholicism I was taught. It was more about dogma, rules and authority and less about personal unification with God.
Like I said, I really don’t know much more than that. At this point it’s more of a gut feeling to head in this direction, but I’ve learned to trust my gut over my doubt. If nothing else, going down this path is sure to lead me towards what I’m looking for the most - experiences. I want to meet people, I want to discuss these things in person. If I’m being honest, this deep dive into Christianity isn’t what most of you - the people who subscribe to this newsletter - signed up for (I have a plan for what’s going to happen after these one hundred days are over). I want to meet people on similar, but different journeys. I want to talk the talk and walk the walk. As of now, I haven’t done much walking.
Maybe this will lead me to inquire about all types of denominations and expressions of Christianity. Either way, it has to start with one, and I’m certainly most curious about what Orthodoxy really is. If any of you have experience with it, I’d love to get your input.
Philokalia
To keep in theme with the last segment, I want to talk about another Greek word I’ve encountered several times during my journey: Philokalia.
According to Wiki:
The Philokalia (Ancient Greek: φιλοκαλία, lit. 'love of the beautiful', from φιλία philia "love" and κάλλος kallos "beauty") is "a collection of texts written between the 4th and 15th centuries by spiritual masters"of the mystical hesychast tradition of the Eastern Orthodox Church.
Apparently, the Orthodox church has this massive collection of texts written by “hesychasts”. Naturally I was curious as to what that word meant, and it turns out Hesychasm, as it’s called, is a monastic tradition of stillness and mediation centered aroung the Jesus Prayer (Lord Jesus Christ, Son of God, have mercy on me). I’m not going to lie, the beauty and simplicity of that is quite compelling.
Again I run into the fact that I don’t know much else about this tradition. I perused some of texts, and I’ll say that they are quite beautiful and extraordinary. Here are some snippets:
When someone boasts about his virtues, do not try to help him by reproving him. For a man cannot love showing off and at the same time love the truth.
Stillness, prayer, love and self-control are a four-horsed chariot bearing the intellect to heaven.
In this way God's grace, our universal mother, will give us gentleness, so that we begin to imitate Christ. This constitutes the third commandment; for the Lord says, 'Blessed are the gentle" (Matt. 5:5). Thus we become like a firmly -rooted rock, unshaken by the storms and tempests of life, always the same, whether rich or poor, in ease or hardship, in honor or dishonor. In short, at every moment and whatever we do we will be aware that all things, whether sweet or bitter, pass away, and that this life is a path leading to the future life. We will recognize that, whether we like it or not, what happens, happens; to be upset about it is useless, and moreover deprives us of the crown of patience and shows us to be in revolt against the will of God.
As St.. Maximos has said, 'To think that one knows prevents one from advancing in knowledge." St. John Chrysostom points out that there is an ignorance which is praiseworthy: it consists in knowing consciously that one knows nothing. In addition, there is a form of ignorance that is worse than any other: not to know that one does not know. Similarly, there is a knowledge that is falsely so called, which occurs when, as St. Paul says, one thinks that one knows but does not know (cf. I Cor. 8:2).
The devil has deceived us by guile in a malicious and cunning way, provoking us through self-love to sensual pleasure (cf. Gen. 3:1-5). He has separated us in our wills from God and from each other; he has perverted straightforward truth and in this manner has divided humanity, cutting it up into many opinions and fantasies.
For love unites those who have been divided and is able to create a single identity of will and purpose, free from faction, among many or among all; for the property of love is to produce a single will and purpose in those who seek what pertains to it.
A man is also a thief when he conceals his soul's unseen evil behind a seemingly virtuous way of life, and disguises his inner disposition with an affected innocence. Just as one kind of thief filches his audience's mind by uttering words of wisdom, so this kind pilfers the senses of those who see him by his pretense of virtue. To him it will be said: "Be ashamed of yourselves, all you who are dressed in clothes that do not belong to you' (cf. Zeph. 1:8).
I can’t help but feel that there is something very powerful and very profound embedded within these texts. It’s crazy to me that I’ve gone my entire life without any knowledge that these even existed. I like to think of myself as a student of history, philosophy and theology, but it seems I’ve completed missed something that was right under my nose the entire time. Regardless, at least now I get to enjoy the novelty or experiencing these texts for the first time. I’m sure there is more to be revealed.
I've also been considering the question of Orthodoxy recently, since a friend of mine converted from traditional Catholicism to the Orthodox Church. Their liturgies are quite beautiful.
This guy Eric Ybarra has some well reasoned insights on the Orthodox church and other ancient forms of Eastern Christianity. https://youtu.be/30Z4ajSr-m8?si=9OuHAQt8-8sprEIU