Changes

According to Robert Arakaki, author at Orthodox Reformed Bridge, ''Many Protestants find the doctrine of theosis dubious despite the fact it is found in Scripture.  We read in 2 Peter 1:3-4. This does not mean we participate in God’s essence (ousia).  Rather we are transformed into the likeness of Christ through participation in his grace, i.e., divine energies.  The footnote commentary in the Orthodox Study Bible for 2 Peter 1:4 reads:''

According to Robert Arakaki, author at Orthodox Reformed Bridge, ''Many Protestants find the doctrine of theosis dubious despite the fact it is found in Scripture.  We read in 2 Peter 1:3-4. This does not mean we participate in God’s essence (ousia).  Rather we are transformed into the likeness of Christ through participation in his grace, i.e., divine energies.  The footnote commentary in the Orthodox Study Bible for 2 Peter 1:4 reads:''

'''This [Theosis] does not mean we become divine by nature.  If we participated in God’s essence, the distinction between God and man would be abolished.  What this does mean is that we participate in God’s energy, described by a number of terms in scripture, such as glory, life, love, virtue, and power.  We are to become like God by his grace and truly His adopted children, but never becoming God by nature.'''

*''This [Theosis] does not mean we become divine by nature.  If we participated in God’s essence, the distinction between God and man would be abolished.  What this does mean is that we participate in God’s energy, described by a number of terms in scripture, such as glory, life, love, virtue, and power.  We are to become like God by his grace and truly His adopted children, but never becoming God by nature.''

''The phrase “participate in the divine nature” (NIV) or “partakers of the divine nature” (KJV, OSB) is a translation of: “γένησθε θείας κοινωνοὶ φύσεως.” [Greek NT]  The Greek for “participate” or “share” is κοινωνος (koinonos) which has a range of meanings.  It has been used with reference to sharing in glory (1 Peter 5:1), sharing in Christ’s suffering (Philippians 3:10), and fellowship in the Holy Spirit (Philippians 2:1).  It can have a spiritual/sacramental sense.  Participation in a religious service, Christian or otherwise, has definite spiritual consequences.  Participation in a pagan sacrifice results in participation with demonic forces (1 Corinthians 10:20) and likewise participation in the Eucharist results in participation in Christ’s body and blood (1 Corinthians 10:16). The emphasis here is on participation, transformation, and experiential change, rather than a judicial declaration of legal status. This distinction is central to the different attitude Orthodox and the Reformed have toward the fullness of salvation in Christ.'' <ref>https://blogs.ancientfaith.com/orthodoxbridge/theosis-and-our-salvation-in-christ/</ref>

''The phrase “participate in the divine nature” (NIV) or “partakers of the divine nature” (KJV, OSB) is a translation of: “γένησθε θείας κοινωνοὶ φύσεως.” [Greek NT]  The Greek for “participate” or “share” is κοινωνος (koinonos) which has a range of meanings.  It has been used with reference to sharing in glory (1 Peter 5:1), sharing in Christ’s suffering (Philippians 3:10), and fellowship in the Holy Spirit (Philippians 2:1).  It can have a spiritual/sacramental sense.  Participation in a religious service, Christian or otherwise, has definite spiritual consequences.  Participation in a pagan sacrifice results in participation with demonic forces (1 Corinthians 10:20) and likewise participation in the Eucharist results in participation in Christ’s body and blood (1 Corinthians 10:16). The emphasis here is on participation, transformation, and experiential change, rather than a judicial declaration of legal status. This distinction is central to the different attitude Orthodox and the Reformed have toward the fullness of salvation in Christ.'' <ref>https://blogs.ancientfaith.com/orthodoxbridge/theosis-and-our-salvation-in-christ/</ref>

Robert Arakaki also remarks that ''The reference to the visible transformation of Moses’ appearance in 2 Corinthians 3:13 points to an ontological transformation, not just behavioral and attitudinal changes. Theosis also has eschatological implications; we find in the Apostle John’s first epistle:''

Robert Arakaki also remarks that ''The reference to the visible transformation of Moses’ appearance in 2 Corinthians 3:13 points to an ontological transformation, not just behavioral and attitudinal changes. Theosis also has eschatological implications; we find in the Apostle John’s first epistle:''

''Dear friends, now we are children of God, and what we will be has not yet been made known.  But we know that when he appears, '''we shall be like him''', for we shall see him as he is. (1 John 3:2-3; NIV; emphasis added)''

*''Dear friends, now we are children of God, and what we will be has not yet been made known.  But we know that when he appears, '''we shall be like him''', for we shall see him as he is. (1 John 3:2-3; NIV; emphasis added)''

== The Autocephalous Churches==

== The Autocephalous Churches==