Deification of Man in Christianity
by
Marcelle Bartolo-Abela
Kobo Edition
Copyright © 2014 Marcelle Bartolo-Abela â All rights reserved.
The front cover shows the icon of the Transfiguration (1516) found at the Cathedral of the Transfiguration of the Savior Monastery, Yaroslavl, Russia.
All references to Scripture in this book were taken from the Jerusalem Bible (1966 ed.), Doubleday.
Dedication
To Jesus Christ, only-begotten Son of the Father.
Published by
Apostolate of the Divine Heart, P. O. Box 37, East Longmeadow, MA 01028, USA
Website: http://divineheartofgod.org
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior written permission of the publishers.
CONTENTS
Dedication
Deification of Man in Christianity
What is Deification?
Deification and Man
On Deification
Deification versus Salvation
More Sayings of the Church Fathers on Deification
Illumination and Deification
Deification and Theoria
The Eight Stages of Theoria
The Divine Light
Deification and Theology
References
Other Kindle Ebooks Published by the Apostolate of the Divine Heart
DEIFICATION OF MAN IN CHRISTIANITY
What is Deification?
Deification is the attaining of likeness to God and union with Him so far as is possible (Dionysus the Aeropagite, EH 1.3, PG 3.376a).
God, you see, wants to make you a god; not by nature, of course, like the One whom He begot but by His gift and by adoption (Augustine of Hippo, Serm. 166.4).
Deification can be defined as âGodâs perfect and full penetration of manâ (Staniloae, 2002, p. 362). The deification or divinization of man is not âan identification with God; it is only an assimilation, a very eminent restoration of the original divine likeness . . . [whereby one] participates by grace in the perfections that God possesses by nature . . . The Spirit transforms the soul to the image of the Logos, the natural Son of God, thus making the Christian an adoptive child of God. Affecting, it seems the very essence of the soul, this mysterious conformation is not of a moral nature only but of a physical nature; it is a veritable partaking of the divine nature and of the divine lifeâ (Gross, 1938/2002, p. 272).
Deification is the âenhypostatic and direct illumination which has no beginning but appears in those worthy as something exceeding their comprehension. It is indeed a mystical union with God beyond intellect and reason, in the age when creatures will no longer know corruption. Thanks to this union, the saints, observing the light of the hidden and more-than-ineffable glory become themselves able to receive the blessed purity, in company with celestial powers. Deification is also the invocation of the great God and Father, the symbol of the authentic and real adoption, according to the gift and grace of the Holy Spirit, thanks to the bestowal of which grace the saints become and will remain the sons of Godâ (Maximus the Confessor, Ad Th. 61, PG 90, 636C; Schol. 16, PG 90, 644C). Maximus (Chapt, 2.88) added that âThe soul becomes god and rests from all its mental and physical works by participation in divine grace; at the same time all the natural operations of the body rest with it. They are deified along with the soul in proportion to its participation in the deification, to the extent that then only God will be visible, through the soul as well as through the body; the natural attributes are conquered by the overabundance of glory.â
Deification, then, is âboth the light encountered (inasmuch as it is a visible apparition) and something that attaches to the person, becoming one with her and changing her. It is both God as other and God transforming the human person from withinâ (Williams, 1999, p. 105). Deification results in the theoria of the uncreated light (Lossky, 1967/1974), because its processes are directly related to theosis â the vision of the divine light (Lossky, 1944/1976, 1983).
Deification and Man
When Adam was first created, the Spirit of God clothed him in holiness and made him a perfect person. However, such perfection was not absolute but relative, in order that Adam and his descendants could âprogress peacefully and rise up toward the perfect . . . to draw closer to the Unbegottenâ (Irenaeus of Lyon, Adv. Haer. 3.23.5 [963]). It was progressive deification that was originally intended for mankind and presented to our first parent (Gross, J. 1938/2002; Symeon the New Theologian, 1994). But after Adam sinned (Gn 3:1-24), it was Christ, the new Adam, who reopened the gate for the deification of mankind through the three spiritual stages of purification (of the heart), illumination (of the heart of the soul) and deification.
On Deification
Is it not written in your Law: I said, you are gods? (Jn 10:34).
He has given us most great and precious promises: that by these you may be made partakers of the divine nature (2 P 1:4).
Two kinds of deification exist. The first kind refers to the âelevation of man to the highest level of his natural powers, or to the full realization of man . . . [when] the divine power of grace is active in him . . . [The second kind refers to the] progress which man makes beyond the limits of his natural powers, beyond the boundaries of his nature, to the divine and supernatural levelâ (D. Staniloae, 2002, p. 363). For man to pass from the first kind of deification which is well-known, to the second kind which is rarely heard about in Western Christianity, a leap of grace occurs because âman too works during the first stage, but during the second, only Godâ (p. 364).
Thomas Aquinas (Summa Theol, 2.1:112.1) maintained that in the latter kind of deification, âthe gift of grace surpasses every capability of created nature, since it is nothing short of a partaking of the divine nature, which exceeds every other nature . . . God alone should deify, bestowing a partaking of the divine nature by a participated likeness.â He added that âthis name God is communicable, not in its whole signification, but in some part of it by way of similitude so that those are called gods who share in divinity by likeness, according to the text I have said, âYou are gods (Ps 82:6)â (Resp. I.13,9). Aquinas also declared that âManâs happiness is twofold ⊠One is proportionate to human nature . . . The other is a happiness surpassing manâs nature and which man can obtain by the power of God alone, by a kind of participation of the Godhead [ad quam homo sola divina virtute pervenire potest secundum quandam divinitatis participationem], about which it is written (2 P 1:4) that by Christ we are made partakers of the divine natureâ (Resp. I-II.62,1).
In deification, âthe Paraclete illuminates from on high the man who attai...