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.
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👉 Eastern Orthodox Christian theology in the context of Successor to Saint Peter
Papal primacy, also known as the primacy of the bishop of Rome, is an ecclesiological doctrine in the Catholic Church concerning the respect and authority that is due to the pope from other bishops and their episcopal sees. While the doctrine is accepted at a fundamental level by both the Catholic Church (Eastern and Western) and the Eastern Orthodox Church, the two disagree on the nature of primacy.
English academic and Catholic priest Aidan Nichols wrote that "at root, only one issue of substance divides the Eastern Orthodox and the Catholic Churches, and that is the issue of the primacy." French Eastern Orthodox researcher Jean-Claude Larchet wrote that, together with the Filioque controversy, differences in interpretation of this doctrine have been and remain the primary causes of schism between the Catholic Church and the Eastern Orthodox Church. In the Eastern Orthodox churches, some understand the primacy of the bishop of Rome to be merely one of greater honour, regarding him as primus inter pares ("first among equals"), without effective power over other churches. A prominent 20th century Eastern Orthodox Christian theologian, Fr. Alexander Schmemann, envisioned a primacy that sums up rather than rules over: "Primacy is power, but as power it is not different from the power of a bishop in each church. It is not a higher power but indeed the same power, only expressed, manifested, and realized by one."
In this Dossier
- ⭐ Core Definition: Eastern Orthodox Christian theology
- 👉 Eastern Orthodox Christian theology in the context of Successor to Saint Peter
- Eastern Orthodox Christian theology in the context of Tabor Light
- Eastern Orthodox Christian theology in the context of Theosis (Eastern Christian theology)
- Eastern Orthodox Christian theology in the context of Ascetical theological
Eastern Orthodox Christian theology in the context of Tabor Light
In Eastern Orthodox Christian theology, the Tabor Light (Ancient Greek: Φῶς τοῦ Θαβώρ "Light of Tabor", or Ἄκτιστον Φῶς "Uncreated Light", Θεῖον Φῶς "Divine Light"; Russian: Фаворский свет "Taboric Light"; Georgian: თაბორის ნათება) is the light revealed on Mount Tabor at the Transfiguration of Jesus, identified with the light seen by Paul at his conversion.
As a theological doctrine, the uncreated nature of the Light of Tabor was formulated in the 14th century by Gregory Palamas, an Athonite monk, defending the mystical practices of Hesychasm against accusations of heresy by Barlaam of Calabria. When considered as a theological doctrine, this view is known as Palamism after Palamas.
Eastern Orthodox Christian theology in the context of Theosis (Eastern Christian theology)
Theosis (Ancient Greek: θέωσις), or deification (deification may also refer to apotheosis, lit. "making divine"), is a transformative process whose aim is likeness to or union with God, as taught by the Eastern Orthodox Church and the Eastern Catholic Churches; a similar concept is also found in the Latin Church of the Catholic Church, where it is termed "divinization". As a process of transformation, theosis is brought about by the effects of catharsis (purification of mind and body) and theoria ('illumination' with the 'vision' of God). According to Eastern Christian teachings, theosis is very much the purpose of human life. It is considered achievable only through synergy (or cooperation) of human activity and God's uncreated energies (or operations).
According to Metropolitan Hierotheos (Vlachos), the primacy of theosis in Eastern Orthodox Christian theology is directly related to the fact that Byzantine theology (as historically conceived by its principal exponents) is based to a greater extent than Latin Catholic theology on the direct spiritual insights of the saints or mystics of the church, in contrast to the traditions of the West which place a greater emphasis on perceived rationality. Byzantine Christians consider that "no one who does not follow the path of union with God can be a theologian" in the proper sense. Thus theology in Byzantine Christianity is not treated primarily as an academic pursuit. Instead it is based on applied revelation (see gnosiology), and the primary validation of a theologian is understood to be a holy and ascetical life rather than intellectual training or academic credentials (see scholasticism).
Eastern Orthodox Christian theology in the context of Ascetical theological
Ascetical theology refers to the systematic study or presentation of spiritual teachings derived from the Christian Bible—including the Hebrew Bible and New Testament—and writings from the Church Fathers. Its purpose is to provide guidance for individuals seeking to follow the teachings of Jesus and achieve Christian perfection. Christian asceticism is commonly thought to imply self-denial for a spiritual purpose. The term ascetical theology is used primarily in Roman Catholic theology. Eastern Orthodox Christian theology carries its own distinct terms and definitions; other Christian movements conceive of God and Jesus differently from both Orthodox Christianity and Catholicism.