Theosis

Anyone who's listened closely to the words of the Catholic Eucharistic liturgy will remember that it contains words something to the effect of "by the mystery of this water mixed with wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity". In one of his letters, St. Athanasius, the fourth-century defender of the faith, made his famous statement that the Son of God became man "that he might deify us in himself." In his great work, On the Incarnation, he wrote similarly that Christ "was made man that we might be made God." Peter writes in his second epistle that our Lord's "divine power has given us everything we need for life and godliness," so that through his promises we "may participate in [literally, "become sharers (koinonoi) of"] the divine nature and escape the corruption in the world caused by evil desires" (2 Pet. 1:4). All of these examples speak of the doctrine that is known variously under the synonymous names of theosis, deification, divinization, or, as I prefer, participation in God.

The idea of deification, of humanity somehow participating in the Divine, is an idea more likely associated these days with New Age or Eastern religions such as various branches of Buddhism. In reality however, this is doctrine with Christian roots as far back as the ante-Nicene period (roughly the late 2nd to 3rd Century A.D.), and is found to a surprising extent throughout Christian history, despite it being practically unknown to the majority of Christians today (and even many theologians) in the Church of the West. In Orthodox theology however, it is a controlling doctrine. I would go so far as to suggest that it is not too much to say that the divinization of humanity is the central theme, chief aim, basic purpose, or primary religious ideal of Orthodoxy. With the growing interest in fostering dialogue and mutual understanding between Eastern Orthodox and Evangelical Christians, I believe it is essential that theosis studies be pursued. We Evangelicals may receive considerable benefit from a clear understanding and judicious appropriation of the doctrine. This is so particularly in light of the crying need for a robust biblical theology of the Christian life that will refute and replace the plethora of false spiritualities plaguing contemporary Church and society. Perhaps it is my own hunger for such a spiritual life that I have of late been captured by this concept and have felt the need to explore it further. In the coming weeks I will probably toss out a few thoughts here and there as I sort through some ideas and try to take hold of them for my own life. Those of you who have started to read some of my posts on this blog will likely see a few of my steps in that process. I understand that the territory I may venture into is new and that I may sometimes sound like I've gone off the deep end. Try not to worry too much if I sound like a wacko - I'm probably just speculating something a little out there to help me define the line of Orthodoxy (theology by reduction as my friend Joel and I so often do in our heretic humor). It is my hope that through a careful study of theosis which both affirms and critiques, this venerable concept might be appropriated in a way that is attractive to the contemporary North American Evangelical Church and that enriches the way we live out our Christianity.

At this point I'm just beginning to pull together some thoughts on the subject. At present, all I have to put forward is my working personal definition of theosis in language that I think is more comfortable and customary for Evangelical Christians. As I think on it more, I hope to draw some conclusions on how this doctrine can make a difference in practical life matters, as well as answer some of the tough issues it raises in regards to such things as the Incarnation of Christ and the nature of humanity in our Eschatological state.

But for now, my definition: With the fall of humanity and the advent of sin, we did not loose the image of God we were created with, but rather we damaged the likeness (Gen. 1:26). Theosis, as I understand it, is the reintegration of the divine likeness of humanity's original creation back into our human natures which have been seriously distorted by the fall. This work of redemption was made possible by the hypostatic union, death, and resurrection of the eternal Logos who was Incarnate in the historical person we know as Jesus of Nazareth. The process occurs today through the application of divine grace and the sanctifying work of the Holy Spirit, conforming the redeemed person into the likeness of Christ and transitioning the believer from mortality to immortality so that we are enabled to participate in the bliss and beatific vision of eternal communion with God. In this life Christians grow more and more into the very likeness and character of God, as God was revealed in the man Jesus Christ. This is more than the customary Protestant concept of sanctification, however. In theosis, while there is no ontological change of humanity into deity, there is a very real impartation of the divine life to the whole human being - an ontological sharing in the Triune life of God, yet never in such a way that theosis means sharing in God's essence (nature), because the nature of God is utterly transcendent and therefore inaccessible to any created reality (thus all forms of pantheism are firmly rejected). Our deification will only be realized in its fullness in the age to come, after the resurrection of the dead. This union has, nevertheless, to be fulfilled ever more and more even in this present life through the redemption of our corruptible and depraved human nature as we move towards eternal dwelling with God face to face.

I'm not sure if that's of any benefit for anyone to read, but it certainly is helpful for me to write. I'd appreciate any questions or comments anyone might have on the subject, and I hope to return to it periodically over the coming weeks.

Peace out.