It appears that One Peter Five founder Steve Skojec's close collaborator Hilary White has joined a version of Eastern Orthodoxy:
The scholar James Larson explains what this might mean:
Vladimir Lossky, who rivals Meyendorff for the title of the most important Eastern Orthodox author of the 20th century, writes the following about the Eastern understanding of grace:
“The Eastern tradition knows nothing of ‘pure nature’ to which grace is added as a supernatural gift. For it, there is no natural or ‘normal’ state, since grace is implied in the act of creation itself.” (Vladimir Lossky, Mystical Theology of the Eastern Church, p. 101)
“The notion of a state of grace of which the members of the Church
can be deprived, as well as the distinction between venial and mortal
sins, are foreign to Eastern tradition.” (Ibid., p.180).
In other words, grace, the Holy Spirit, and Deification are present in creation from the beginning, and access to salvation lies through that gnosis which is able to uncover it within. Just as the original temptation offered to Eve was that she could possess a knowledge independent of God, so the “Gnosis” of Eastern Orthodoxy is proposed as a birthright rather than a supernatural gift added to man’s nature from above.
It remains for us to understand the role of Christ in Eastern Orthodox theology. The premier image of Christ in Eastern Iconography is the Pantocrator – Christ in Majesty. Christ is truly the God-Man Who accomplished our redemption and is triumphant. The Iconography of the Pantocrator is not intended to be just a representation, but a spiritual doorway through which we perceive not only the majesty of Christ, but also our own deification. It is a means to the contemplation of the divinity within ourselves and all of creation. It is a vehicle of Light which is intended to replicate the deifying experience of the Apostles Peter, James, and John at the Transfiguration on a “high mountain” (an image of the “mountain” of Gnosis).
Christ thus earned redemption for man, but this redemption is not to be attained through an imitation of Christ, but rather through the interior action of the Holy Spirit Who does not proceed from Christ. As Lossky writes:
“The cult of the humanity of Christ, is foreign to Eastern tradition….The way of the imitation of Christ is never practiced in the spiritual life of the Eastern Church.” (Vladimir Lossky, Mystical Theology of the Eastern Church, 243).
This statement should absolutely astound anyone of true Catholic sentiment. There is likely no single statement which could better illustrate the profound and impassable divide between Catholicism and Eastern Orthodoxy.
One last thing deserves mentioning. Eastern Orthodoxy is not a religion of children or simple souls. It is one of wizened old men with grey beards. Children cannot practice Hesychasm. And yet our Lord says to His disciples: “Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven.” In Eastern Orthodoxy, there is no Bernadette of Lourdes or Lucia of Fatima in intimate colloquy with Our Lady, no Jacinta or Francisco, no Juan Diego being addressed by the Mother of God as “my littlest child”. There is no Catherine of Sienna in dialogue with God the Father, no Apparitions of Jesus to St. Margaret Mary Alacoque, no Catherine Laboure and the Miraculous Medal, no Francis and the Stigmata. There is little or no evidence of human or Divine personality, no lifting of mind and heart in love to God in order to receive grace from above.
Union with the Eastern Orthodox has been a premier goal of Catholic
Ecumenism. If such is accomplished it may indeed be a marriage which
will form the nest for the birth of Antichrist. The West, in its present
betrayal of its own Magisterial tradition, is now providing its own,
quite unique, forms of Gnostic perversions to the building of this nest.
It is to an analysis of the progression of Gnostic spirituality in the
West that we now turn.
Western Christianity (Catholicism), possessing as it does an Infallible Magisterium and the Papacy, provided a much greater resistance to Gnostic principles. It will be our purpose here, however, to prove that we are now in a stranglehold of Gnostic spirituality which far outstrips any which existed in the early centuries of the Church.
We could in fact run a sort of imaginary line down through the history of the Catholic Church (we will not here be dealing with Protestantism) separating Gnostic-tainted philosophy, theology, and spirituality from that which is truly Catholic. What this largely entails since the 13th century is a choice between Platonism and Thomism. [http://rosarytotheinterior.com/teilhardian-evolution-and-the-amazon-synod-the-nest-of-the-antichrist/]