I really cannot accept the Calvinist Protestant interpretation of humans bearing the guilt and stain of original sin, the theology of predestination, and their generally negative view of humanity the human condition. I will always actually feel like Eastern Christianity generally has a more positive perspective on the human condition, a more tenable theology on the question of free will.
Eastern Orthodox Christians say the goal of human life is union with the divine, a process they call theosis. The essence of this process is the ongoing effort to be like Christ. For most, it will take an entire life’s work. Monks have an audacious calling to seek this divine union as a mystical state in this life. But complete theosis can still only come upon death, when one’s bodily existence is subsumed within the life of God.
Most Western Christians, on the other hand, imagine an insurmountable distance between humans and God. Maybe God can touch someone across that gap, but a person can’t become one with God, in part because of the stain of original sin.
In the West, Augustine came up with the predominant way of talking about original sin: as a permanent defect that all humans inherited through Adam and Eve’s mistakes in the Garden of Eden. But most of his writings were not available in Greek until the 13th century and the Orthodox came up with a different take on things.
The Orthodox say Adam and Eve’s disobedience interrupted the process of spiritual maturation that God had planned for them. Other people might deserve God’s punishment, but that’s because of their own sins, not because the inherited the stain of original sin. And the natural human tendency is to move toward God, not to turn away from him.
The Orthodox don’t have as much angst about the paradox of divine sovereignty and free will. To them, free will is actually a sign of our imperfection; if we were perfect, we wouldn’t need any choice, because we would always know what is good.
These differences help explain the intellectual reasons why the Eastern Orthodox world has never had a Reformation. Eastern Christians do fight over theology, but in general, they are more comfortable with paradox and mystery.
Source credit: Molly Worthen, PhD. Religious Historian, University of North Carolina
Eastern Orthodox Christians say the goal of human life is union with the divine, a process they call theosis. The essence of this process is the ongoing effort to be like Christ. For most, it will take an entire life’s work. Monks have an audacious calling to seek this divine union as a mystical state in this life. But complete theosis can still only come upon death, when one’s bodily existence is subsumed within the life of God.
Most Western Christians, on the other hand, imagine an insurmountable distance between humans and God. Maybe God can touch someone across that gap, but a person can’t become one with God, in part because of the stain of original sin.
In the West, Augustine came up with the predominant way of talking about original sin: as a permanent defect that all humans inherited through Adam and Eve’s mistakes in the Garden of Eden. But most of his writings were not available in Greek until the 13th century and the Orthodox came up with a different take on things.
The Orthodox say Adam and Eve’s disobedience interrupted the process of spiritual maturation that God had planned for them. Other people might deserve God’s punishment, but that’s because of their own sins, not because the inherited the stain of original sin. And the natural human tendency is to move toward God, not to turn away from him.
The Orthodox don’t have as much angst about the paradox of divine sovereignty and free will. To them, free will is actually a sign of our imperfection; if we were perfect, we wouldn’t need any choice, because we would always know what is good.
These differences help explain the intellectual reasons why the Eastern Orthodox world has never had a Reformation. Eastern Christians do fight over theology, but in general, they are more comfortable with paradox and mystery.
Source credit: Molly Worthen, PhD. Religious Historian, University of North Carolina