John Henry Newman's Lectures on Justification
remain, IMHO, one of the best catholic presentations on the subject. Orthodox who would like to think my deeply on this issue should read and reread this book. Contemplate, for example, how the following passages might fit into the Orthodox understanding of theosis:
God’s word, I say, effects what it announces…. God’s word is the instrument of His deed. When, then, He solemnly utters the command, “Let the soul be just,” it becomes inwardly just;… On the whole then, from what has been said, it appears that justification is an announcement or fiat of Almighty God, which breaks upon the gloom of our natural state as the Creative Word upon Chaos; that it declares the soul righteous, and in that declaration, on the one hand, conveys pardon for its past sins, and on the other makes it actually righteous.
Justification is a word of state and solemnity. Divine Mercy might have renewed us and kept it secret; this would have been an infinite and most unmerited grace, but He has done more. He justifies us; He not only makes, He declares, acknowledges, accepts us as holy. He recognises us as His own, and publicly repeals the sentence of wrath and the penal statutes which lie against us…. Before man has done anything as specimen, or paid anything as instalment, except faith, nor even faith in the case of infants, he has the whole treasures of redemption put to his credit, as if he were and had done infinitely more than he ever can be or do. He is “declared” after the pattern of his Saviour, to be the adopted “Son of God with power, by a” spiritual “resurrection.” His tears are wiped away; his fears, misgivings, remorse, shame, are changed for “righteousness, and peace, and joy in the Holy Ghost;” he is clad in white, and has his crown given him. Thus justification is at first what renewal could but be at last; and, therefore, is by no means a mere result or consequence of renewal, but a real, though not a separate act of God’s mercy. It is a great and august deed in the sight of heaven and hell; it is not done in a corner, but by Him who would show the world “what should be done unto those whom the King delighteth to honour.” It is a pronouncing righteous while it proceeds to make righteous. As Almighty God in the beginning created the world solemnly and in form, speaking the word not to exclude, but to proclaim the deed,—as in the days of His flesh He made use of the creature and changed its properties not without a command; so does He new-create the soul by the breath of His mouth, by the sacrament of his Voice. The declaration of our righteousness, while it contains pardon for the past, promises holiness for the future.
Is there anything here to which an Orthodox might object? If yes, what? on what grounds?