Various Thoughts on Theosis
or
Everything I need to know, I learned from the existence of the Orthodox Church
December 23, 2016
G.D.O'Bradovich III
1
We have separately discussed the Orthodox Christian concept of theosis and various fundamentalist opinions regarding the salvation of eternal souls.
Perhaps the best, or most effective, manner to contrast the various claims between the Orthodox and evangelicals is their respective views of the afterlife.
Since the majority of our readers are located in English speaking countries, we will mostly omit the Protestant position, as the relevant information is readily available to the motivated researcher.
The Orthodox cite certain Biblical passages and certain writings of the Church Fathers to support their position that the goal of humanity is, through God’s energy, to become divine: God became man, so that man might become god.
We are cautious when read quotes from the Church Fathers. When quoting the Bible, the writings of the Church Fathers demonstrate that they had one text, since they, with one exception, never quote variant readings. A uniform text could not have existed before the advent of printing and the combining of the Old and New Testaments. Therefore, the initial writings of the Church Fathers cannot predate the 1520s. We do not recognize the authority of the writings of the Church Fathers on matters touching upon the faith or upon chronology; we accept the teaching of the Orthodox Church and its interpretation of both Scripture and the writings of the Church Fathers.
We are amused by the irony that the goal of Orthodoxy is the goal of certain Occultists. Before the advent of the internet, we doubt many Occultists were aware of the Orthodox position, the well traveled Mister Crowley would be the exception to this general ignorance.
Perhaps the best, or most effective, manner to contrast the various claims between the Orthodox and evangelicals is their respective views of the afterlife.
Since the majority of our readers are located in English speaking countries, we will mostly omit the Protestant position, as the relevant information is readily available to the motivated researcher.
The Orthodox cite certain Biblical passages and certain writings of the Church Fathers to support their position that the goal of humanity is, through God’s energy, to become divine: God became man, so that man might become god.
We are cautious when read quotes from the Church Fathers. When quoting the Bible, the writings of the Church Fathers demonstrate that they had one text, since they, with one exception, never quote variant readings. A uniform text could not have existed before the advent of printing and the combining of the Old and New Testaments. Therefore, the initial writings of the Church Fathers cannot predate the 1520s. We do not recognize the authority of the writings of the Church Fathers on matters touching upon the faith or upon chronology; we accept the teaching of the Orthodox Church and its interpretation of both Scripture and the writings of the Church Fathers.
We are amused by the irony that the goal of Orthodoxy is the goal of certain Occultists. Before the advent of the internet, we doubt many Occultists were aware of the Orthodox position, the well traveled Mister Crowley would be the exception to this general ignorance.
2
We have expressed our reservations regarding the ideas of karma and of reincarnation without remembrance of things past (RRTP or R2TP) and, accordingly, we express grave doubts that the universe will ultimately be understood as approaching, let alone reaching, justice. The adherents of certain oriental teachings seek union with God’s essence, thereby forfeiting their individual identity. Clearly, some people do not accept who they were, are, or will be. On the other hand, we are content with our coming into being on the mornings of December twenty third; we are comfortable being a Capricorn with Libra rising.
Although we remain uncertain about embracing eternal reoccurrence, Yours Truly enjoys being me, and as the idea of theosis can be understood as: I can still be me, and if not a better me, then a divine me, I am enticed by being me, all too me.
The Roman Church has no teaching of theosis, so we are not surprised that protestants also lack this teaching. Since support for theosis is found in the writings of the Church Fathers and Rome has no teaching of theosis, we conclude that these writings were unknown before the introduction of the Roman doctrines of Purgatory and the immortality of the soul in the early 16th century. Once again, we have additional evidence of the late creation of these writings. Interestingly, the idea of becoming divine may be a teaching, albeit obscured to hide it from the profane, of various Occult organizations.
There has been much written speculation concerning what transpired in the pagan mystery cults, so called. The Christian mysteries of the Divine Liturgy were not open for all, only the faithful. We suggest that what the ancient pagan mystery cults taught were, in truth, the precepts that Orthodoxy teaches: man can become a god.
We suggest that the three degrees of Freemasonry correspond to the positions of deacon, priest, and bishop. Being outsiders to the Brotherhood, we are uncertain if they teach the current divinity or the future divinity of all men or certain men, although we would not be surprised that this teaching would be hidden in the rituals. If Masonry does obscurely teach the idea of theosis, then this singular fact would explain why fundamentalists are opposed to Freemasonry. It may said that Masonry has all the theosis, without all the fundamentalist’s crazy opinions.
Although we remain uncertain about embracing eternal reoccurrence, Yours Truly enjoys being me, and as the idea of theosis can be understood as: I can still be me, and if not a better me, then a divine me, I am enticed by being me, all too me.
The Roman Church has no teaching of theosis, so we are not surprised that protestants also lack this teaching. Since support for theosis is found in the writings of the Church Fathers and Rome has no teaching of theosis, we conclude that these writings were unknown before the introduction of the Roman doctrines of Purgatory and the immortality of the soul in the early 16th century. Once again, we have additional evidence of the late creation of these writings. Interestingly, the idea of becoming divine may be a teaching, albeit obscured to hide it from the profane, of various Occult organizations.
There has been much written speculation concerning what transpired in the pagan mystery cults, so called. The Christian mysteries of the Divine Liturgy were not open for all, only the faithful. We suggest that what the ancient pagan mystery cults taught were, in truth, the precepts that Orthodoxy teaches: man can become a god.
We suggest that the three degrees of Freemasonry correspond to the positions of deacon, priest, and bishop. Being outsiders to the Brotherhood, we are uncertain if they teach the current divinity or the future divinity of all men or certain men, although we would not be surprised that this teaching would be hidden in the rituals. If Masonry does obscurely teach the idea of theosis, then this singular fact would explain why fundamentalists are opposed to Freemasonry. It may said that Masonry has all the theosis, without all the fundamentalist’s crazy opinions.
3
“You are gods” and the scripture cannot be broken.
We have suggested that in former ages, there was no distinction between the words “saint” and “god”. We offer the word “neter” as evidence that the Egyptians held no distinction between saints and gods. The image of the sun’s rays terminating with anks is a depiction or icon of god’s energy bestowing life, if not divinity; the supposed heretical views of Akhenaten notwithstanding.
We expect that fundamentalists will understand theosis as a work of the antichrist, of the serpent in the garden, and attack it as subversive to their understanding, or opinions, regarding Christian truth. The promotion of theosis will be understood by fundamentalists as the teaching of the antichrist: man can become a god. We note that nowhere in the Apocalypse does it state that the followers of the antichrist are promised divinity or a future divine existence. When the fears of fundamentalists coincide with both the claims of Orthodox theosis and Occult speculation, we cannot but be amused by these ironical convergences.
We recall that celebrated book collector, Boris Balkan, who spoke of achieving equality with god. Fate, it seems, is not the same for all.
Seeking Experiences versus Seeking Things
We have previously noted that evangelicals are completely dependant upon their Bible for their modern interpretations and opinions concerning what Christianity is and what it is not. We may boldly suggest that evangelicals have little or no faith, for Saint Paul clearly writes that faith is of things not seen, of things hoped for; therefore, as we have seen Bibles and know of their existence, we cannot have faith in them, but we can and do have faith both in the unseen energies of God and the teachings concerning theosis. If we were more cautious, we may say that theosis is not assured or certain, only that there is a possibility of theosis. Even with our increased caution, we understand that, when all things are considered, theosis has more reason, has more purpose, than the protestant goal of merely saving immortal souls.
The irony that a reserved and cautious Great Occultist has faith in ancient Christian teachings, whereas expressive and open modern evangelicals do not have faith, is best left to the Gentle Researcher to contemplate in silence.
In conclusion, we look forward to continuing our travels on the path that ultimately leads to divinity, to becoming god cum sanctis tuis, quia pius es.
We have suggested that in former ages, there was no distinction between the words “saint” and “god”. We offer the word “neter” as evidence that the Egyptians held no distinction between saints and gods. The image of the sun’s rays terminating with anks is a depiction or icon of god’s energy bestowing life, if not divinity; the supposed heretical views of Akhenaten notwithstanding.
We expect that fundamentalists will understand theosis as a work of the antichrist, of the serpent in the garden, and attack it as subversive to their understanding, or opinions, regarding Christian truth. The promotion of theosis will be understood by fundamentalists as the teaching of the antichrist: man can become a god. We note that nowhere in the Apocalypse does it state that the followers of the antichrist are promised divinity or a future divine existence. When the fears of fundamentalists coincide with both the claims of Orthodox theosis and Occult speculation, we cannot but be amused by these ironical convergences.
We recall that celebrated book collector, Boris Balkan, who spoke of achieving equality with god. Fate, it seems, is not the same for all.
Seeking Experiences versus Seeking Things
We have previously noted that evangelicals are completely dependant upon their Bible for their modern interpretations and opinions concerning what Christianity is and what it is not. We may boldly suggest that evangelicals have little or no faith, for Saint Paul clearly writes that faith is of things not seen, of things hoped for; therefore, as we have seen Bibles and know of their existence, we cannot have faith in them, but we can and do have faith both in the unseen energies of God and the teachings concerning theosis. If we were more cautious, we may say that theosis is not assured or certain, only that there is a possibility of theosis. Even with our increased caution, we understand that, when all things are considered, theosis has more reason, has more purpose, than the protestant goal of merely saving immortal souls.
The irony that a reserved and cautious Great Occultist has faith in ancient Christian teachings, whereas expressive and open modern evangelicals do not have faith, is best left to the Gentle Researcher to contemplate in silence.
In conclusion, we look forward to continuing our travels on the path that ultimately leads to divinity, to becoming god cum sanctis tuis, quia pius es.