It is the contention of many scholars, and mine also, that Byzantium made its real and permanent contribution to the history of mankind in the field of religious thought. Byzantine theology, which is the basis for our particular Catholicism and spirituality, expresses an understanding of God and humankind in a much, more, spiritually-fulfilling way than do the theologies of the Western world (I realize that in saying this I am expressing some prejudice since I have found in Byzantine theology a deeper expression of man’s goodness and a true expression of the real meaning and purpose of life). The continuous attraction of Byzantine art and the very remarkable survival of   Eastern Christianity throughout perhaps the most dramatic of social changes in history, are the best available signs that Byzantium truly did discover something fundamentally true about man’s nature and its relationship to God.

To express this theocentric view of man, Byzantine theologians used the concepts of Theosis, or deification which have their genesis in Greek philosophy.  Indeed, Byzantine theology is nothing but a continuous effort and struggle to express the very tradition of the Church in the living categories of Greek thought, so that Hellenism might be converted to Christ. It is legitimate to ask whether this effort was successful, but it is impossible to deny that it was justified in its basic intent.

The main stream of Byzantine theology uncovers the same vision of man, called to know God, to participate in His life, to be saved, not simply through an extrinsic action of God’s, or through the rational cognition of propositional truths, but by becoming God. This Theosis of man is radically different in Byzantine theology. It is a new expression of life in Christ and in the communion of the Holy Spirit.

Salvation is not something that God has done to man without man’s help and cooperation. Salvation, which is coming to a true understanding of the meaning and purpose of life and its relationship to the Creator, is an ongoing activity that God and man accomplish together.

I believe that this theological approach and understanding of the God-man relationship is a much greater and profound acclimation of God’s wisdom and glory. Think about it! God so loves us, His creation, that He freely engages us in a personal process of learning to unconditionally love and be loved. It calls us humans to freely and voluntarily return God’s love for us and totally respects our ability to freely choose to return this love. We are not compelled to love Him. He freely loves us and invites us to return His love.

It is the contention of many scholars, and mine also, that Byzantium made its real and permanent contribution to the history of mankind in the field of religious thought. Byzantine theology, which is the basis for our particular Catholicism and spirituality, expresses an understanding of God and humankind in a much, more, spiritually-fulfilling way than do the theologies of the Western world (I realize that in saying this I am expressing some prejudice since I have found in Byzantine theology a deeper expression of man’s goodness and a true expression of the real meaning and purpose of life). The continuous attraction of Byzantine art and the very remarkable survival of   Eastern Christianity throughout perhaps the most dramatic of social changes in history, are the best available signs that Byzantium truly did discover something fundamentally true about man’s nature and its relationship to God.

To express this theocentric view of man, Byzantine theologians used the concepts of Theosis, or deification which have their genesis in Greek philosophy.  Indeed, Byzantine theology is nothing but a continuous effort and struggle to express the very tradition of the Church in the living categories of Greek thought, so that Hellenism might be converted to Christ. It is legitimate to ask whether this effort was successful, but it is impossible to deny that it was justified in its basic intent.

The main stream of Byzantine theology uncovers the same vision of man, called to know God, to participate in His life, to be saved, not simply through an extrinsic action of God’s, or through the rational cognition of propositional truths, but by becoming God. This Theosis of man is radically different in Byzantine theology. It is a new expression of life in Christ and in the communion of the Holy Spirit.

Salvation is not something that God has done to man without man’s help and cooperation. Salvation, which is coming to a true understanding of the meaning and purpose of life and its relationship to the Creator, is an ongoing activity that God and man accomplish together.

I believe that this theological approach and understanding of the God-man relationship is a much greater and profound acclimation of God’s wisdom and glory. Think about it! God so loves us, His creation, that He freely engages us in a personal process of learning to unconditionally love and be loved. It calls us humans to freely and voluntarily return God’s love for us and totally respects our ability to freely choose to return this love. We are not compelled to love Him. He freely loves us and invites us to return His love.