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Byzantine Theology Byzantine Theology Deification Icons 7th & 8th Century Wednesday, November 16, 11 7th Century Beginning of Islam - Mohammed (†632) Constantinople became largest and wealthiest city in world. 613-19: Sassanid Persian Empire conquers Antioch, Damascus & sacks Jerusalem, taking the relic of the True cross and occupies Egypt. Heraclius works to reunite people. He and Patriarch Sergius deal with split that came from Monothelitism to strengthen the Empire. Launches Holy War to regain Cross. Wednesday, November 16, 11 7th Century Defeats Persians and 630 restores Cross to Jerusalem. 626: The Avars and the Persians jointly besiege but fail to capture Constantinople. 629: The Byzantine-Arab Wars begin. Much of Roman Empire conquered Muslim Arabs led by Khalid ibn al-Walid. Empire become more strongly Hellenic. Greek proclaimed as official language replacing Latin. Pope is still a subject of Emperor Efforts to reunite people leads to Conflict that is subject of next Ecumenical Council - Monothelitism Wednesday, November 16, 11 Agenda Last Two Ecumenical Councils Mystical Theology - Deification or Theosis Use of icons in worship Wednesday, November 16, 11 Mystical Theology Deification - Theosis Wednesday, November 16, 11 Controversies Monoenergism: Energy, or the active force, of Christ was single. Promoted by Emperor Heraclius attempting to bring unity with Church in Syria and Egypt - Monophysites. Precursor to Monothelitism Monothelitism: teaches Jesus Christ had two natures but only one will. This was the issue addressed in 6th Ecumenical Council defended by works of Maximos the Confessor Wednesday, November 16, 11 Maximos the Confessor A significant personality in seventh century in east was Maximos the Confessor (ca. 580-662). Referred to by some as “father of Byzantine theology” Wednesday, November 16, 11 Maximos the Confessor Member of aristocracy, received elaborate education, served at first in civil service, secretary to Emperor Heraklios. Became monk near Constantinople Opposed heresies of Monoenergism and Monotheletism, - arrested in 653 by imperial authorities, brought to Constantinople for trial,tortured, and sent into exile. Flogged, tongue plucked out and right hand cut off. Died soon afterwards in exile in Caucasus. Wednesday, November 16, 11 Monothelite Controversy Monothelitism One Person One Person Divine Human Divine Human Nature Nature Nature Nature Divine Human Wi" Wi" Wi" Why would Maximos give his life in defending this heresy? Wednesday, November 16, 11 Monothelite Controversy St. Maximos maintained Human nature without a human will is unreal abstraction: If Christ does not have a human will as well as a divine will, He is not truly man; If not truly man, then Christian message of salvation is void. Why? Because of nature of His Incarnation, two wills, He can reunite our human will to His divine will. What is our most difficult task for salvation? Wednesday, November 16, 11 Monothelite Controversy Christ as savior has a human will, genuinely free, yet held in unwavering obedience to His divine will; By voluntary co-operation (SYNERGIA) of man with divinity in Christ, integrity of human nature is restored. Man is enabled to make own will obedient to will of God. What is the good news here? Our fallen will can be purified of self-centered desire restoring our natural will - slavation Wednesday, November 16, 11 Monothelite Controversy 6th Ecumenical Council in 680, 18 years after St. Maximos’ death, Monothelitism condemned. Christ possesses "two natural wils and two natural energies, without division, alteration, separation or confusion." He became Human, uniting His divine will with His human will so we could unite our human will with His divine will. In this way we can become “partakers of divine nature”, “Children of God”, or “adopted sons”. A union - Theosis - deification. Wednesday, November 16, 11 Monothelite Controversy In defense, drawing on Scripture and Tradition, He clarified Orthodox concept of salvation called Theosis or deification - Becoming like Christ - A union of our will with His will. Divine Human Wi" Wi" Salvation involves union of two wills St Maximos says, "God made us so that we might become 'partakers of the divine nature' (2 Pet. 1:4) and sharers in His eternity, and so that we might come to be like Him (cf. 1 John 3:2) through deification by grace." p. 71, ACW vol21 Wednesday, November 16, 11 Theosis Incarnation central to our salvation "A sure warrant for looking forward with hope to deification of human nature is provided by the incarnation of God, which makes man god to the same degree as God Himself became man. For it is clear that He who became man without sin (cf. Heb. 4:15) wi& divinize human nature without changing it into the divine nature, and wil raise it up for His own sake to the same degree as He lowered Himself for man's sake. This is what St. Paul teaches mystica&y when he says, '…that in the ages to come He might display the overflowing richness of His grace' (Eph. 2:7). p. 178 Wednesday, November 16, 11 Theosis There is an exchange. Son of God “became what we are in order to make us what he is himself.” Irenaeus “He became human so we might become divine.” Athanasias “Let us become as Christ is, since Christ became as we are; let us become gods for his sake, since he became man for our sake.” Gregory the Theologian The word became incarnate “so that by becoming as we are, he might make us as he is.” Gregory of Nyssa What is the purpose of the Incarnation? The loving self-emptying of God (kenosis) evoking a fervent human response (theosis), the divinization of the human person mirroring the humanization of the divine Word. Wednesday, November 16, 11 Theosis "Deification... is the union, in the person granted salvation, of his real authentic origin with his real authentic consummation. This union presupposes a transcending of a& that by nature is essentia&y limited by an origin and a consummation. Such transcendence is efected by the almighty and more than powerful energy of God... The action of this divine energy bestows a more than ine(able pleasure and joy on him in whom the unutterable and unfathomable union with the divine is accomplished. This, in the nature of things, cannot be perceived, conceived or expressed." p. 240 Wednesday, November 16, 11 Theosis "To reconcile us with the Father )justification*, at His Father's wish the Son deliberately gave Himself to death on our behalf )sacrifice, ransom*so that, just as He consented to be dishonored for our sake by assuming our passions )incarnation*, to an equal degree He might glorify us )save* with the beauty of His own divinity." p. 248 "And as in His providence He became man, so He deified us by grace, in this way teaching us not only to cleave to one another natura&y and to love others spiritua&y as ourselves, but also, like God, to be more concerned for others than for ourselves…" p.263 Wednesday, November 16, 11 Biblical Foundation Made in the image and likeness of God (Genesis 1) Jesus quotes Psalm 81 (82) to draw attention to the potential sonship of his hearers. (Jn 10:3-36) (v. 1-God stands in the assembly of gods; in the midst of them he wi& judge gods. (v. 6.7- I said you are gods, and a& of you sons of the most high. But you die like men, and fa& as one of the princes. Jesus tells us, receiving word of God makes people gods, enables them to share in immortality and incorruption. Rejecting it, they refuse life and pass unto death just like a prince. Wednesday, November 16, 11 Children of God Those who participate in Him through Baptism and the Eucharist participate in the divine life. Thus believers are called “children of God.” With the Holy Spirit we are reborn and as children of God we can grow to become like Christ and see him like He is. Beloved, now we are children of God... And everyone who has this hope in Him purifies himself, just as He is pure. (1Jn 3:2-3) Wednesday, November 16, 11 Adoption as Sons Paul’s uses idea of adoption as sons. By “adoption” we become fellow-sons and fellow heirs with Christ and consequently can address God as “Abba, Father!” when the fu&ness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!” Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ (Gal 4:4-6) Wednesday, November 16, 11 Baptism In Baptism and Chrismation we are changed, “if anyone is in Christ, he is a new creation; old things have passed away; behold, a& things have become new.” (2Cor 5:17- Baptism in not merely for forgiveness of sins. It also transforms, refashions and completes our being. Baptism mingles us with the Word of God and enables us to become the dwelling place of God, reunited with the source of life. Wednesday, November 16, 11 Baptism Saint Irenaeus (2nd c.) connects psalm 81 with Paul’s teaching on adoption, saying we became gods through baptism. He says more, “You have to become fuly human (i.e. conquer the passions- before you can become like God, You are not able to receive God’s gi/ of eternal existence without first growing to maturity.” Baptism gives us the potential of immortality but we have work to do before we can ca& ourselves “Gods and sons of the most high.” Contradicts claim of many of today’s Christians who say they are saved when they declare their faith and have been baptized.
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