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ot exist in god and are therefore not part of the state of illumination as in the augustinian tradition god himself is both heaven and hell reward and punishment all men have been created to see god unceasingly in his uncreated glory whether god will be for each man heaven or hell reward or punishment depends on man s response to god s love and on man s transformation from the state of selfish and self centered love to godlike love which does not seek its own ends one can see how the frankish understanding of heaven and hell poetically described by dante john milton and james joyce are so foreign to the orthodox tradition this is another of the reasons why the so called humanism of some east romans those who united with the frankish papacy was a serious regression and not an advance in culture since all men will see god no religion can claim for itself the power to send people either to heaven or to hell this means that true spiritual fathers prepare their spiritual charges so that vision of god s glory will be heaven and not hell reward and not punishment the primary purpose of orthodox christianity then is to prepare its members for an experience which every human being will sooner or later have 14 emphasis added 1 2 3 man has a malfunctioning or non functioning noetic faculty in the heart and it is the task especially of the clergy to apply the cure of unceasing memory of god otherwise called unceasing prayer or illumination 14 those who have selfless love and are friends of god see god in light divine darkness while the selfish and impure see god the judge as fire darkness 31 paradise and hell exist not in the form of a threat and a punishment on the part of god but in the form of an illness and a cure those who are cured and those who are purified experience the illuminating energy of divine grace while the uncured and ill experience the caustic energy of god those who have selfless love and are friends of god see god in light divine light while the selfish and impure see god the judge as fire darkness 31 god himself is both heaven and hell reward and punishment all men have been created to see god unceasingly in his uncreated glory whether god will be for each man heaven or hell reward or punishment depends on man s response to god s love and on man s transformation from the state of selfish and self centered love to godlike love which does not seek its own ends proper preparation for vision of god takes place in two stages purification and illumination of the noetic faculty without this it is impossible for man s selfish love to be transformed into selfless love this transformation takes place during the higher level of the stage of illumination called theoria literally meaning vision in this case vision by means of unceasing and uninterrupted memory of god those who remain selfish and self centered with a hardened heart closed to god s love will not see the glory of god in this life however they will see god s glory eventually but as an eternal and consuming fire and outer darkness 14 god himself is both heaven and hell reward and punishment all men have been created to see god unceasingly in his uncreated glory whether god will be for each man heaven or hell reward or punishment depends on man s response to god s love and on man s transformation from the state of selfish and self centered love to godlike love which does not seek its own ends 14 hesychasm then which is centered on the enlightenment or deification θέωσις or theosis in greek of man perfectly encapsulates the soteriological principles and full scope of the spiritual life of the eastern church as bishop auxentios of photiki writes w e must understand the hesychastic notions of theosis and the vision of uncreated light the vision of god in the context of human salvation thus according to st nicodemos the hagiorite 1809 know that if your mind is not deified by the holy spirit it is impossible for you to be saved before looking in detail at what it was that st gregory palamas opponents found objectionable in his hesychastic theology and practices let us briefly examine the history of the hesychastic controversy proper 48 14 orthodox fathers of the church are those who practice the specific old and new testament cure of this sickness of religion those who do not practice this cure but on the contrary have introduced such practices as pagan mysticism are not fathers within this tradition orthodox theology is not mystical but secret mystike the reason for this name secret is that the glory of god in the experience of glorification theosis has no similarity whatsoever with anything created on the contrary the augustinians imagine that they are being united with uncreated original ideas of god of which creatures are supposedly copies and which simply do not exist 15 1 2 the three disciples of christ peter james and john beheld the glory of christ on mount tabor theosis divinisation it is the participation in the uncreated grace of god theosis is identified and connected with the theoria vision of the uncreated light see note above it is called theosis in grace because it is attained through the energy of the divine grace it is a co operation of god with man since god is he who operates and man is he who co operates 23 2 the leadership of the roman empire had come to realize that religion is a sickness whose cure was the heart and core of the christian tradition they had been persecuting these astute roman leaders changed their policy having realized that this cure should be accepted by as many roman citizens as possible led by constantine the great roman leaders adopted this cure in exactly the same way that today s governments adopt modern medicine in order to protect their citizens from quack doctors but in this case what was probably as important as the cure was the possibility of enriching society with citizens who were replacing the morbid quest for happiness with the selfless love of glorification theosis dedicated to the common good 15 www monachos net at the heart of barlaam s teaching is the idea that god cannot truly be perceived by man that god the transcendent can never be wholly known by man who is created and finite 58 and indeed the franks believed that the prophets and apostles did not see god himself with possibly the exception of moses and paul what the prophets and apostles allegedly did see and hear were phantasmic symbols of god whose purpose was to pass on concepts about god to human reason whereas these symbols passed into and out of existence the human nature of christ is a permanent reality and the best conveyor of concepts about god 14 romanides ideas have been very influential in the contemporary greek orthodox churches and are supported by men like metropolitan hierotheos vlachos of nafpaktos 23 31 thomas hopko 59 professor george d metallinos subnote 2 nikolaos loudovikos dumitru stăniloae stanley s harakas and archimandrite george abbot of the holy monastery of st gregorios of mount athos 61 references edit 1 2 payne daniel p 2006 the revival of political hesychasm in greek orthodox thought a study of the hesychast basis of the thought of john s romanides and christos yannaras baylor university p 388 retrieved 2026 08 25 1 2 3 4 5 6 7 payne daniel p 2006 the revival of political hesychasm in greek orthodox thought a study of the hesychast basis of the thought of john s romanides and christos yannaras baylor university p 389 retrieved 2026 08 25 1 2 prevelakis nicolas theologies as alternative histories john romanides and chrestos yannaras classics journal retrieved 2026 08 25 payne daniel p 2006 the revival of political hesychasm in greek orthodox thought a study of the hesychast basis of the thought of john s romanides and christos yannaras baylor university p 399 retrieved 2026 08 25 1 2 1st of november father john romanides pemptousia 2014 11 01 retrieved 2026 08 25 payne daniel p 2006 the revival of political hesychasm in greek orthodox thought a study of the hesychast basis of the thought of john s romanides and christos yannaras baylor university p 405 retrieved 2026 08 25 kalaitzidis 2013 p 144 1 2 3 4 kalaitzidis 2013 p 145 louth 2015 p 229 1 2 rōmanidēs iōannēs s 1981 empirical theology versus speculative theology part 3 franks romans feudalism and doctrine the filioque holy cross orthodox press isbn 978 0 916586 54 6 metropolitan hierotheos vlachos 2005 kalaitzidis 2013 pp 147 148 1 2 ρωμανίδης ιωάννης σ 5 9 february 1982 ο ιησούς χριστός η ζωή του κόσμου jesus christ the life of the world in greek translated by κοντοστεργίου δεσποίνης δ the romans ancient medieval and modern archived from the original on 13 august 2018 retrieved 14 march 2019 original romanides john s 5 9 february 1982 jesus christ the life of the world the romans ancient medieval and modern archived from the original on 8 february 2019 retrieved 14 march 2019 1 2 3 4 5 6 7 8 9 10 11 rōmanidēs iōannēs s 1981 empirical theology versus speculative theology part 2 franks romans feudalism and doctrine empirical theology versus speculative theology holy cross orthodox press isbn 978 0 916586 54 6 1 2 3 4 5 6 romanides john s some underlying positions of this website reflecting the studies herein included the romans ancient medieval and modern archived from the original on 19 november 2018 retrieved 11 march 2019 while pointing this out this writer has never raised the question about the sainthood of augustine he himself believed himself to be fully orthodox and repeatedly asked to be corrected 1 2 antony hughes ancestral versus original sin an overview with implications for psychotherapy cambridge ma st mary orthodox church retrieved 16 march 2016 the ancestral sin by john s romanides author george s gabriel translator publisher zephyr pub 2002 isbn 978 0 9707303 1 2 catechism of the catholic church 405 archived september 4 2012 at the wayback machine this claim is made by romanides in the title of his augustine s teachings which were condemned as those of barlaam the calabrian by the ninth ecumenical council of 1351 augustine himself had not been personally attacked by the hesychasts of the fourteenth century but augustinian theology was condemned in the person of barlaam who caused the controversy this resulted in the ultimate condemnation of western augustinianism as presented to the east by the calabrian monk barlaam in the councils of the fourteenth century saint augustine in the greek orthodox tradition by rev dr george c papademetriou saint augustine in the greek orthodox tradition greek orthodox archdiocese of america archived from the original on 2010 11 05 retrieved 2010 09 24 saint augustine in the greek orthodox tradition www goarch org retrieved 2019 01 19 1 2 3 4 metropolitan hierotheos vlachos of nafpaktos orthodox spirituality akraifnio εκδόσεις ιεράς μονής γενεθλίου της θεοτόκου πελαγίας greek for publications of the holy monastery of the nativity of the virgin mary pelagia el archived from the original on 7 october 2010 retrieved 12 march 2019 videtis ergo principalem bonum in theoria sola id est in contemplatione divina dominum posuisse ioannis cassiani collationes i viii 2 revelation for palamas is directly experienced in the divine energies and is opposed to the conceptualization of revelation the augustinian view of revelation by created symbols and illumined vision is rejected for augustine the vision of god is an intellectual experience this is not acceptable to palamas the palamite emphasis was that creatures including humans and angles cannot know or comprehend god s essence romanides franks romans feudalism p 67 revelation for palamas is directly experienced in the divine energies and is opposed to the conceptualization of revelation the augustinian view of revelation by created symbols and illumined vision is rejected for augustine the vision of god is an intellectual experience this is not acceptable to palamas the palamite emphasis was that creatures including humans and angles cannot know or comprehend god s essence romanides franks romans feudalism p 67 saint augustine in the greek orthodox tradition greek orthodox archdiocese of america archived from the original on 2010 11 05 retrieved 2010 09 24 romanides john s 23 may 1980 orthodox heterodox dialogues and the world council of churches lecture at st vladimir s seminary the romans ancient medieval and modern archived from the original on 27 march 2018 retrieved 12 march 2019 fifth column augustinians posing as traditional old calendar orthodox posing as very super conservative traditional orthodox cyprian of fili and chrysostomos of aetna have been quite busy trying to promote and defend augustine s heresies among the orthodox as one can readily see in their publications what is of interest is the fact that both latins and protestants consider augustine as the founding father of both the latin and protestant theologies therefore what is said in this introduction about the cure of the sickness of religion applies equally to both cyprian of fili and chrysostomos of aetna and their attempt at penetrating traditional orthodox countries with the sickness of religion chrysostomos of etna 28 june 2007 the place of blessed augustine in the orthodox church book review wordpress archived from the original on 20 august 2010 retrieved 12 march 2019 cf blessed augustine of hippo his place in the orthodox church a corrective compilation orthodox christian information center 28 june 2007 archived from the original on 19 november 2018 retrieved 12 march 2019 via orthodox tradition rose seraphim 1997 the place of blessed augustine in the orthodox church saint herman of alaska brotherhood isbn 978 0 938635 12 3 1 2 st isaac of syria mystic treatises the orthodox church of america website archived 2007 07 04 at the wayback machine 1 2 3 metropolitan hierotheos vlachos of nafpaktos life after death akraifnio εκδόσεις ιεράς μονής γενεθλίου της θεοτόκου πελαγίας greek for publications of the holy monastery of the nativity of the virgin mary pelagia el archived from the original on 1 february 2009 retrieved 12 march 2019 fordham online information academics academic departments theology elizabeth h prodromou international relations boston university archived from the original on 2011 02 02 retrieved 2010 12 28 thinking through faith new perspectives from orthodox christian scholars page 195 by aristotle papanikolaou elizabeth h prodromou regarding specific conditions of after life existence and eschatology orthodox thinkers are generally reticent yet two basic shared teachings can be singled out first they widely hold that immediately following a human being s physical death his or her surviving spiritual dimension experiences a foretaste of either heaven or hell those theological symbols heaven and hell are not crudely understood as spatial destinations but rather refer to the experience of god s presence according to two different modes thinking through faith new perspectives from or...
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