/lit/ - Literature

>>18460798
I didn't insert a causality. Christ is God from all eternity, there is simply causality in regard to the ways of his incarnation.

>Angels are already saved, without Christ unlike the Virgin Mary.
Angels are aspects of God in perfect union yet in a hierarchical order. They are God, just different aspects of Him, different level of His participation, contemplation, of His powers. They are distinct from God from a relative point of view. They are distinct, we are separated, because of sin. To them, the logic of the fall and salvation doesn't apply, but it does to Mary.

There is four possibilities : Mary can be God incarnated, an angel, a human or a demon.
Since the Virgin Mary is human she has stains of sin, or else she would either be an angel or in other word a divine manifestation. Since she can't be an angel (they don't incarnate and she is above them all in her pure nature from conception or after purification) she is either human or an incarnation of God.

>deification (theosis)
Yes, it's an orthodox traditional term (used also by Thomas Aquinas). She became God by participation, like all saints. God by adoption. The fact that she is above angels proves enough she plainly became divine (became and not is, since she had the stain from the first sin).

>Just to back it up, you stated no separation from God (which you defined as no stain from sin) = hypostatic union. If that's true, you're claiming that at the moment of baptism every single person has a divine nature.

That's just another papist heresy you can't detach you from. After baptism the stain of sin must still be erased by spiritual work. One doesn't passively and automatically become saint, as the papist church say. The stain is what we must be purified of.

Hope I can help you anon