Theology as a Spiritual State

Throughout the historical development of the term ‘theology’ in the understanding of the Fathers, the true nature of theology is understood as an existential communion and union with God. From the Patristic passages quoted until now it becomes obvious that knowledge of God, which is the communion of man with the most pure Light of Divinity, has a transcendental character. Man is called to overcome himself by practicing the virtues, putting off ‘the old man with his deeds’, so that he may be vouchsafed to put on ‘the new man, which is renewed in knowledge after the image of Him that created him’. Consequently, from this perspective, man’s salvation itself also has a transcendent character, since the fulfilment of his nature is related to its archetype, that is, to God, the true Being, Whose image it bears. Man was not created by God for him to remain what he is. He was created as man by nature, in order to become god by grace.

In addition, we could say that true theology also bears a transcendent character, since it requires the transcendence of objective phenomenology and man’s access to ontological – spiritual – knowledge. The journey towards experiential theology finally identifies itself with the way of ascetic perfection, where asceticism becomes the method of experiential theological knowledge. It is this ‘ascetic method’ that primarily distinguishes the theological path of Saint Sophrony.

— Excerpt from: Theology As A Spiritual State: In the Life and Teaching of Saint Sophrony the Athonite • 6.2 (p. 247)

Contemplation of the uncreated Light is not the result of any ascetic act but comes exclusively as a gift of God’s mercy? Nevertheless, Elder Sophrony refers to certain necessary preconditions for the contemplation of Light. The Incarnation of the Word of God is the first necessary condition for contemplation and more generally for the participation of man in the uncreated divine energies? Having the experience of Light, Saint Sophrony set forth as an unshakeable foundation in his conscience the fact that through His Incarnation, the Creator of the world and the Creator of man made known the path to eternity: He ‘disclosed to us the enigma of death — of sin, that is; and made manifest to us the purport of life, which is love.’

A second necessary condition for the vision of Light is faith in the divinity of Christ. In a peculiar way, the contemplation of Light and the confession of the divinity of Christ are not only connected but also depend on each other. Saint Sophrony testifies that the uncreated Light irradiated him only when he believed ‘with a living faith’ that Christ is the only true God. He adds, however, that with every outpouring, the Light testifies to the divinity of Christ. Helped by his own experience, he remarks that for the three apostles, Peter, James and John, the witness of God the Father to the divinity of Christ was given on Mount Tabor only after Peter’s confession: ‘Thou art the Christ.’ This confession of the apostles, despite its relative imperfection, manifested their growing love and dedication, which made them capable of assimilating a greater outpouring of the Light of Divine revelation. Therefore, faith and love for Christ constitute the necessary preconditions for the contemplation of Light, for they increase man’s capacity to accommodate grace.

— Excerpt from: Theology As A Spiritual State: In the Life and Teaching of Saint Sophrony the Athonite (p. 181-182)