Tag Archives: Theosis

Racism: An Orthodox Perspective

by Aristotle Papanikolaou  |  ελληνικά  |  ру́сский  |  српски

The primary goal of the Orthodox Christian is to struggle toward theosis—deification. The word theosis often conjures up images of a super hero like Thor or a Greek god like Zeus. When St. Athanasius proclaimed that “God became human so that humans can become gods,” he was not envisioning super-human strength, nor was he envisioning a life of moral perfection. To become like God is to love as God loves, which means, as Jesus proclaimed, even the enemy and the stranger. The struggle for theosis is one that entails a learning how to love. It is often so very difficult to love even our parents, siblings, friends—imagine now learning how to love the enemy and the stranger.

This learning how to love ultimately entails seeing all human beings as created in the image of God. This is not as easy as it seems. It’s one thing to declare that all humans are created in the image of God; it’s another thing to form oneself in such a way that such a belief is evident in our thoughts, feelings, actions—our very being toward the other person, especially the one who is different from us. Continue Reading…

Political Nestorianism and the Politics of Theosis

by Aristotle Papanikolaou

This essay was originally delivered as a public talk at the June 2015 Fordham/OTSA conference on the upcoming Great and Holy Council of the Orthodox Church. It was part of a panel on “The Contribution of the Orthodox Church to the Realization of Justice, Freedom, Brotherhood, and Love among Peoples.”

In addressing how the Orthodox Churches in a pan-Orthodox voice and in pan-Orthodox action realize justice, freedom, brotherhood and love among peoples, what I would like to suggest is that the Orthodox churches will not contribute to such a realization until they abandon what I would call political Nestorianism.  As we all know, the sin of Nestorianism is the continuation of an Arian-like dualistic logic that could not conceive of the union between the fullness of divinity and the fullness of humanity. As a result, God and the world are stuck in a dualistic, over-and-againstness, which has implications for how Christians relate not simply to church, but to the public political space, which I define broadly to include civil society, culture, law, government, education and medicine. Continue Reading…