The Greek Fathers of the church always implied that the phrase found in the biblical story of the creation of man (Gen. 1:26), according to "the image and likeness of God," meant that man is not an autonomous being and that his ultimate nature is defined by his relation to God, his "prototype." In paradise Adam and Eve were called to participate in God's life and to find in him the natural growth of their humanity "from glory to glory." To be "in God" is, therefore, the natural state of man.
This doctrine is particularly important in connection with the Fathers' view of human freedom. For theologians such as Gregory of Nyssa (4th century) and Maximus the Confessor (7th century) man is truly free only when he is in communion with God; otherwise he is only a slave to his body or to "the world," over which, originally and by God's command, he was destined to rule.
Thus, the concept of sin implies separation from God and the reduction of man to a separate and autonomous existence, in which he is deprived of both his natural glory and his freedom. He becomes an element subject to cosmic determinism, and the image of God is thus blurred within him.
Freedom in God, as enjoyed by Adam, implied the possibility of falling away from God. This is the unfortunate choice made by man, which led Adam to a subhuman and unnatural existence. The most unnatural aspect of his new state was death. In this perspective, "original sin" is understood not so much as a state of guilt inherited from Adam but as an unnatural condition of human life that ends in death.
Mortality is what each man now inherits at his birth and this is what leads him to struggle for existence, to self-affirmation at the expense of others, and ultimately to subjection to the laws of animal life. The "prince of this world" (i.e., Satan), who is also the "murderer from the beginning," has dominion over man. From this vicious circle of death and sin, man is understood to be liberated by the death and Resurrection of Christ, which is actualized in Baptism and the sacramental life in the church.
The general framework of this understanding of the God-man relationship is clearly different from the view that became dominant in the Christian West—i.e., the view that conceived of "nature" as distinct from "grace" and that understood original sin as an inherited guilt rather than as a deprivation of freedom.
In the East, man is regarded as fully man when he participates in God; in the West, man's nature is believed to be autonomous, sin is viewed as a punishable crime, and grace is understood to grant forgiveness.
Hence, in the West, the aim of the Christian is justification, but in the East, it is rather communion with God and deification. In the West, the church is viewed in terms of mediation (for the bestowing of grace) and authority (for guaranteeing security in doctrine); in the East, the church is regarded as a communion in which God and man meet once again and a personal experience of divine life becomes possible." [from The Doctrine of the Orthodox Church]
Hope this helps shed some light on our perspective and how it contrasts with Protestant and Catholic beliefs, if any.
That's really very, very good, Kosta. It sets out the distinction between "Do this or you will go to hell" and "Do this and you will become like God."
I do not find anything I recognize as specifically Catholic western in these errors, and errors they are. Nature is a part of the Divine Creation and is a conduit of grace; the original sin is an inherited condition but is not guilt.
Pretty good article overall, though.
Freedom in God, as enjoyed by Adam, implied the possibility of falling away from God. This is the unfortunate choice made by man, which led Adam to a subhuman and unnatural existence. The most unnatural aspect of his new state was death. In this perspective, "original sin" is understood not so much as a state of guilt inherited from Adam but as an unnatural condition of human life that ends in death.
So every human in existence (since Adam) throughout time has spent his entire time on earth in an unnatural state? Given that you have said that God experiences all time simultaneously, how would you put the fall into the context of God's plan? (I know you know that God is omniscient.) Would you say that it was God's plan that mankind should spend 99.999999% of his collective existence on earth in an unnatural state? Would you say that God changed His plan based on Adam's choice? IOW, was it God's original plan that all people would be born immortal on earth, but man foiled this plan?
In the East, man is regarded as fully man when he participates in God; in the West, man's nature is believed to be autonomous, sin is viewed as a punishable crime, and grace is understood to grant forgiveness.
Hence, in the West, the aim of the Christian is justification, but in the East, it is rather communion with God and deification. In the West, the church is viewed in terms of mediation (for the bestowing of grace) and authority (for guaranteeing security in doctrine); in the East, the church is regarded as a communion in which God and man meet once again and a personal experience of divine life becomes possible."
This is especially instructive. How would you phrase God's view of sin? Is there a need for God to forgive sin?
Deification? I know you and Kolo have talked about theosis, becoming more "God-like". "Deification" implies an idea to me of becoming "as a God", or "equal to God". Does it go to this extent, or is it an unreachable goal?