Is this Orthodox language and understanding?

Light of the East

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As in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death.

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HTacianas

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As in Adam we had fallen under sin, the curse, and death, so we are delivered from sin, the curse, and death in Jesus Christ. His voluntary suffering and death on the cross for us, being of infinite value and merit, as the death of one sinless, God and man in one person, is both a perfect satisfaction to the justice of God, which had condemned us for sin to death, and a fund of infinite merit, which has obtained him the right, without prejudice to justice, to give us sinners pardon of our sins, and grace to have victory over sin and death.

I have a reason for asking this.
Thank you

Generally yes, specifically no. I'm not sure what the context of the discussion is.

You'll find among Orthodox theologians that the crucifixion goes beyong mere satisfaction for sin in a legal sense. But it is often described that way.

The mention of "merits" is also confusing but it could be described that way.

I hope this confusing mess of an answer helps in solving the problem.
 
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Light of the East

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Generally yes, specifically no. I'm not sure what the context of the discussion is.

You'll find among Orthodox theologians that the crucifixion goes beyong mere satisfaction for sin in a legal sense. But it is often described that way.

The mention of "merits" is also confusing but it could be described that way.

I hope this confusing mess of an answer helps in solving the problem.

The understanding I have been imbued with from many nice discussions with Orthodox priests, people, etc., is that this idea of Penal Substitution (which is what this describes) is not Orthodox at all.

What happened in the Garden at the Fall was not that God juridically condemned Adam and Eve, and by extension, all mankind, but rather that a consequence fell upon them and mankind. Orthodoxy sees this consequence (Fr. Matt, if I run off the rails here, correct me!) as death, not as a legal condemnation (aka Roman Catholic theology) by which mankind must have a payment to God the Father for sin. Such thinking is entirely Western in nature, coming from erroneous Medieval Roman theology, soteriology, and anthropology.

The whole idea of "merits" is the idea of having enough "merit" to pay off God for your sin so that you don't get punished. Orthodoxy teaches that through ascesis and our cooperation with the grace of God, we are healed and delivered from the consequence of the Fall, which is death. This is why during our joyous Paschal celebrations we sing "....by death He conquered death."

And BTW - the quote is from Metropolitan Saint Philaret of Moscow's Catechism, Question 208 with answer. It seems that even being a saint and having a devout and holy life does not necessarily protect one from error.
 
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HTacianas

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The understanding I have been imbued with from many nice discussions with Orthodox priests, people, etc., is that this idea of Penal Substitution (which is what this describes) is not Orthodox at all.

What happened in the Garden at the Fall was not that God juridically condemned Adam and Eve, and by extension, all mankind, but rather that a consequence fell upon them and mankind. Orthodoxy sees this consequence (Fr. Matt, if I run off the rails here, correct me!) as death, not as a legal condemnation (aka Roman Catholic theology) by which mankind must have a payment to God the Father for sin. Such thinking is entirely Western in nature, coming from erroneous Medieval Roman theology, soteriology, and anthropology.

The whole idea of "merits" is the idea of having enough "merit" to pay off God for your sin so that you don't get punished. Orthodoxy teaches that through ascesis and our cooperation with the grace of God, we are healed and delivered from the consequence of the Fall, which is death. This is why during our joyous Paschal celebrations we sing "....by death He conquered death."

And BTW - the quote is from Metropolitan Saint Philaret of Moscow's Catechism, Question 208 with answer. It seems that even being a saint and having a devout and holy life does not necessarily protect one from error.

I agree with everything you've said. But that's just my opinion.

In my usual manner of grossly overanalyzing things, since that comes from the Russian Church, it may have lost something in translation. But also, if it is a catechism, it may begin using those terms for sake of familiarity but then expound on it later to clarify.

Standing on its own, without any clarifications, I agree with Father Matt.
 
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archer75

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And BTW - the quote is from Metropolitan Saint Philaret of Moscow's Catechism, Question 208 with answer. It seems that even being a saint and having a devout and holy life does not necessarily protect one from error.
It's definitely 208?

The 208 I have says that we take part in the suffering and death of Jesus Christ by means of a living faith of the heart, by means of the Sacraments (etc) and by crucifying our flesh with its passions and lusts.
 
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Light of the East

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It's definitely 208?

The 208 I have says that we take part in the suffering and death of Jesus Christ by means of a living faith of the heart, by means of the Sacraments (etc) and by crucifying our flesh with its passions and lusts.

I did a cut n paste from the website. I wonder if there is an error in the printing on the site?

Here's the site if you want to read the whole article. It says 208.

God Light Angels: The Cup of Divine Wrath: St. Philaret of Moscow and the Proportionality of Hell
 
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