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Theosis

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{{spirituality}}
'''Theosis''' ("deification," "divinization") is the process of a worshiper becoming free of ''hamartía'' ("missing the mark"), being united with God, beginning in this life and later consummated in bodily [[resurrection]]. For Orthodox Christians, Théōsis (see 2 Pet. 1:4) is salvation. Théōsis assumes that humans from the beginning are made to share in the Life or Nature of the all-[[Holy Trinity]]. Therefore, an infant or an adult worshiper is saved from the state of unholiness (''hamartía'' — which is not to be confused with ''hamártēma'' “sin”) for participation in the Life (''zōé'', not simply ''bíos'') of the Trinity — which is everlasting.

This is not to be confused with the heretical (apothéōsis) - "''Deification in God’s Essence''", which is imparticipable.

''Alternative spellings: Theiosis, Theopoiesis''

== Orthodox theology ==
The statement by St. [[Athanasius of Alexandria]], "The Son of God became man, that we might become god", [the second g is always lowercase since man can never become a God] indicates the concept beautifully. II Peter 1:4 says that we have become " . . . partakers of divine nature." Athanasius amplifies the meaning of this verse when he says theosis is "becoming by grace what God is by nature" (''De Incarnatione'', I). What would otherwise seem absurd, that fallen, sinful man may become holy as God is holy, has been made possible through [[Jesus Christ]], who is God incarnate. Naturally, the crucial Christian assertion, that God is One, sets an absolute limit on the meaning of ''theosis'' - it is not possible for any created being to become, [[ontology|ontologically]], God or even another god.

Through ''[[theoria]]'', the knowledge of God in Jesus Christ, human beings come to know and experience what it means to be fully human (the created image of God); through their communion with Jesus Christ God shares Himself with the human race, in order to conform them to all that God is in knowledge, righteousness and holiness. ''Theosis'' also asserts the complete restoration of all people (and of the entire creation), in principle. This is built upon the understanding of the [[atonement]] put forward by [[Irenaeus of Lyons]], called "recapitulation."

For many fathers, ''theosis'' goes beyond simply restoring people to their state before the Fall of [[Adam]] and [[Eve]], teaching that because Christ united the human and divine natures in his person, it is now possible for someone to experience closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden, and that people can become more like God than Adam and Eve were at that time. Some Orthodox theologians go so far as to say that Jesus would have become [[Incarnation|incarnate]] for this reason alone, even if Adam and Eve had never sinned.

All of humanity is fully restored to the full potential of humanity because the Son of God took to Himself a human nature to be born of a woman, and takes to Himself also the sufferings due to sin (yet is not Himself a sinful man, and is God unchanged in His being). In Christ, the two natures of God and human are not two persons but one; thus, a union is effected in Christ, between all of humanity and God. So, the holy God and sinful humanity are reconciled in principle, in the one sinless man, Jesus Christ. (See Jesus's prayer as recorded in [[Gospel of John|John]] [http://drbo.org/cgi-bin/d?b=drb&bk=50&ch=017 17].)

This reconciliation is made actual through the struggle (''podvig'' in Russian) to conform to the image of Christ. Without the struggle, the [[praxis]], there is no real faith; faith leads to action, without which it is dead. One must unite will, thought and action to God's will, His thoughts and His actions. A person must fashion his life to be a mirror, a true likeness of God. More than that, since God and humanity are more than a similarity in Christ but rather a true union, Christians' lives are more than mere imitation and are rather a union with the life of God Himself: so that, the one who is working out salvation, is united with God working within the penitent both to will and to do that which pleases God. [[Gregory Palamas]] affirmed the possibility of humanity's union with God ''in His energies'', while also affirming that because of God's transcendence and utter otherness, it is impossible for any person or other creature to know or to be united with God's ''essence''. Yet through faith we can attain [[phronema]], an understanding of the faith of the Church.

The journey towards theosis includes many forms of [[praxis]]. Living in the community of the church and partaking regularly of the sacraments, and especially the [[Eucharist]], is taken for granted. Also important is cultivating "prayer of the heart", and prayer that never ceases, as Paul exhorts the Thessalonians ([[I Thessalonians|1]] and [[II Thessalonians|2]]). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the [[Philokalia]].

''See also:'' [[Desert Fathers]], [[Hesychasm]], [[Maximus the Confessor]], [[Monasticism]]

== Comparative considerations ==
=== ''Theosis'' in the Christian West ===
Although the doctrine of ''theosis'' came to be neglected in the Western Church, it was clearly taught in the Roman Catholic tradition as late as the 13th century by Thomas Aquinas, who taught that "full participation in divinity which is humankind's true beatitude and the destiny of human life" (''Summa Theologiae'' 3.1.2).

===Some Protestant use of the term "theosis"===
In addition to the strong currents of ''theosis'' in early and some contemporary Catholic theology, one can find it as a recurring theme within Anglicanism: in Lancelot Andrewes (17th c.), the hymnody of John and Charles Wesley (18th c.), Edward B. Pusey (19th c.), and A. M. Allchin and E. Charles Miller (20th c.). The Finnish school of Lutheranism led by Tuomo Mannermaa argues that Martin Luther's understood justification to mean ''theosis''.

''Theosis'' as a concept is used among Methodists [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of ''entire sanctification'' which teaches, in summary, that it is the Christian's goal, in principle possible to achieve, to live without any [[sin]]. In 1311 the [[Council of Vienne]] declared this notion, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinless, and that he will not be able to advance farther in [[grace]]" (Denziger §471), to be a [[heresy]]. Instead of theosis, '''sanctification''', being set apart or made holy, is the term that is used more in Protestant theology. Specifically, ''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, whereby an individual is made more holy.

The Protestant conceptions of [[praxis]], [[phronema]], [[ascetical theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may illustrate a commonality of objective or hope.

===Deification in [[Mormonism]]===
The doctrine of theosis or [http://en.wikipedia.org/wiki/Exaltation_%28Mormonism%29 deification] in [[Mormonism|The Church of Jesus Christ of Latter-day Saints]] differs significantly from the '''theosis''' of Orthodox Christianity. In Mormonism it is usually referred to as ''exaltation'' or ''eternal life''. While the primary focus of Mormonism is on the atonement of Jesus Christ, the reason for the atonement is exaltation which goes beyond mere [[salvation]]. All men will be saved from sin and [[death]], but only those who are sufficiently [[obedient]] and accept the atonement of Jesus Christ before the [[judgment]] will be exalted. One popular Mormon quote, coined by the early Mormon "disciple" Lorenzo Snow in 1837, is "As man now is, God once was; As God now is, man may be."[http://www.lightplanet.com/mormons/basic/godhead/farms_man.htm] The teaching was taught first by Joseph Smith while pointing to John 5:19 of the New Testament, "God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did." (Teachings of the Prophet Joseph Smith, pp. 345-46).

In the Mormon Book of Moses 1:39 God tells [[Moses]], "this is my work and my glory—to bring to pass the immortality and eternal life of man." In that chapter God shows Moses a vision depicting some of God's vast creations including a vast number of worlds created for other people—a sampling of what God created in the past and what he will continue to do forever. Each world was prepared and peopled by God for the purpose of bringing to pass the immortality and eternal life of humankind. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forever. By eternal life is meant becoming like God both in terms of holiness or godliness and in glory. It is commonly believed by members of the Church that, like God, an exalted human being is empowered with the privilege to create worlds and people in an endless process of exalting humankind.

Of all the Mormon doctrines including polygamy, critics generally deem this doctrine the most offensive or even blasphemous. Some Mormons argue that even assuming mainstream Christianity's definition of God's [[omnipotence]] and [[omnibenevolence]], not only can God exalt mortal man, but God must do so. The argument is that if God is all-powerful, then God is capable of exalting man, and if God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that refer to the Divine nature and potential of humans as children of God. Some Mormons also suggest that discussions of theosis by early [[Church Fathers]] show an early belief in the Mormon concept of deification, although they disagree with much of the other theology of the same Church fathers, most notably the doctrine of the Trinity.

The Mormons' belief differs with the Orthodox belief in deification because the Latter-Day Saints believe that the core being of each individual, the "intelligence" which existed before becoming a spirit son or daughter, is uncreated or eternal. Orthodox deification always acknowledges a timeless Creator versus a finite creature who has been glorified by the grace of God. The Mormons are clear promoters of henotheism, and the Church Fathers have absolutely no commonality with their view.

==See also==
* [[Soteriology]]

==Published works==
* Stavropoulos, Archimandrite Christoforos. ''Partakers of Divine Nature''. trans. by [[Stanley S. Harakas]] (ISBN 0937032093) [http://www.light-n-life.com/shopping/order_product.asp?ProductNum=PART100]
* Kärkkäinen, Veli-Matti. ''One With God: Salvation As Deification And Justification''. (ISBN 0814629717)
* Alexander, Donald L., ed. ''Christian Spirituality: Five Views of Sanctification''. (ISBN 0830812784) This is a Protestant text from InterVarsity that does not directly address the Orthodox theology of ''theosis''.
* Gundry, Stanley, ed. ''Five Views on Sanctification''. (ISBN 0310212693) This is a Protestant text from Zondervan that does not directly address the Orthodox theology of ''theosis''.
*Williams, A. N. ''The Ground of Union: Deification in Aquinas and Palamas''. (ISBN 0195124367)
*Allchin, A.M. ''Participation in God: A Forgotten Strand in Anglican Tradition''. (ISBN 0819214086)
*Mannermaa, Tuomo. ''Christ Present in Faith: Luther's View of Justification''. (A literal translation would be: ''In Faith Itself Christ is Really Present: The Point of Intersection Between Lutheran and Orthodox Theology''.) (ISBN 0800637119)

==External links==
* [http://theosis.riewe.com Theosis - Achieving Your Potential In Christ] by Fr. [[Anthony M. Coniaris]]
* [http://www.orlapubs.com/AR/R75.html Energy in the New Testament and in Later Theology] by Dr. Athanasios Bailey, Orchid Land Publications.
* [http://www.affcrit.com/archives/ac_02_02.html Deification] - online issue of ''Affirmation & Critique'' devoted entirely to the topic of ''theosis''
* ''The Divinization of the Christian According to the Greek Fathers'', by Gules Gross (ISBN 0736316000)
* [http://groups.yahoo.com/group/arbible/message/25368 Q&A: About Orthodox Theosis]
* [http://www.monachos.net/patristics/clement_intro.shtml Theosis and the Work of Christ: A beginner's introduction to the thought of Clement of Alexandria]
* [http://groups.yahoo.com/group/arbible/message/41842 "Theosis"--What does the word mean and what does it not mean? - message by Dn. E. Danial Doss]
* [http://www.zeitun-eg.org/StAthanasiusTheosis.pdf Theosis in the writings of St Athanasius of Alexandria]
* [http://www.myriobiblos.gr/texts/english/Russell_partakers.html Norman Russell: "Partakers of the Divine Nature" (2 Peter 1:4) in the Byzantine Tradition - From the hommage to Joan Hussey ΚΑΘΗΓΗΤΡΙΑ, Porphyrogenitus Publ., Camberley UK, 1998]

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Universalism

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Category:Unverified Images

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These images may not have information on their source. They may be usable under fair use but this has yet to be verified. They might be public domain or under a license compatible with the GNU FDL.

If you are the copyright holder and this image has been used without your permission, please contact the [[Special:Listusers&group=sysop|site administrators]] immediately.

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File:Theoclitos tombs.jpg

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== Summary ==
Contemporary photo, courtesy of Ss. Constantine and Helen Orthodox Church, Galveston, Texas.
== Copyright status ==
Used with permission
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Ss. Constantine and Helen Orthodox Church, Galveston, Texas.
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File:Vladimir campaign on Korsun by Roerich.jpg

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Fleet of Kievan knyaz Vladimir for campaign against Korsun (in 988). «Красные паруса. Поход Владимира на Корсунь. » Н.К. Рерих. Холст, масло. 27x52 см, Государственная Третьяковская галерея, Москва
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File:Varangian routes.png

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== Summary ==
Map showing the major Varangian trade routes, the Volga trade route (in red) and the Trade Route from the Varangians to the Greeks (in purple). Other trade routes of the 8th-11th centuries shown in orange.
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File:Tollhouses.jpg

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== Summary ==
Icon of the Toll Houses
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File:Theoclitos funeral.jpg

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== Summary ==
1916 Photo, courtesy of Ss. Constantine and Helen Orthodox Church, Galveston, Texas.
== Copyright status ==
1916 Photo, with permission
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Ss. Constantine and Helen Orthodox Church, Galveston, Texas.
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File:Theoclitos Triantafilides.jpg

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== Summary ==
Ss. Constantine and Helen Orthodox Church, Galveston Texas. With permission
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Pre-1915 Photo
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File:Ssconstantine helen2.jpg

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== Summary ==
Contemporary photo, courtesy of Ss. Constantine and Helen Orthodox Church, Galveston, Texas.
== Copyright status ==
Used with permission
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Contemporary photo, courtesy of Ss. Constantine and Helen Orthodox Church, Galveston, Texas.
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File:Theoclitos Triantafilides2.jpg

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== Summary ==
Close up of the same image from Ss. Constantine and Helen Orthodox Church, Galveston Texas.
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Pre-1915 image, used with permission
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Ss. Constantine and Helen Orthodox Church, Galveston Texas.
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Skylitzis Chronicle
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File:Territorial Limits of Saint Catherine's Parish.jpg

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== Description ==
This map shows the area where the 550 orthodox families live, in a part of Ashrafieh, where other parishes also exist.
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Map prepared by Mr Nicolas Geahchan
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Dr Negib Geahchan's camera
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File:Skylitzis Chronicle VARANGIAN GUARD.jpg

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== Summary ==
From Joannis Scylitza's Joannis Scylitzae Synopsis Historiarum : Kodikas Virt. 26-2 tes Ethnikes Bibliothekes tes Madrites = Codex Matritensis Graecus Vitr. 26-2 (2000), the color facsimile edition of the Madrid Skylitzis by Militos (Μίλητος) Publishers, ISBN 960-8460-16-6.
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File:Saint Savvas miracle for Bishop.jpg

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== Summary ==

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Held by Kogarah Digital contact at kogarahdigital@optusnet.com.au

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File:STGEORGECHURCH.JPG

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== Summary ==
Saint George Serbian Orthodox Church, Canberra, ACT, AUS
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Ulimited use
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User obtained with permissions of Church Association
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File:Runestonecross.jpg

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Runestone, Uppland, Sweden
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GNU
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File:PL w Pat Yousab.jpg

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== Summary ==
Patriarch Yousab II at the opening of the New Wing of the Coptic Museum in 1947. Pahor Labib stands to the right of the bust of Morcos Simaika
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own
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own
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File:Nikita Pustosviat. Dispute on the Confession of Faith.jpg

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Old Believer Priest Nikita Pustosviat Disputing with Patriarch Joachim on Matters of Faith by Vasiliy Perov, 1880-81.
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File:PhanouriosRhodes110h.JPG

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The icon of St. Phanourios was found at the front, right corner on the right next to St. john the Baptist. It is only slightly visible.
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== ملخص ==

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File:Nicholas Roerich, Guests from Overseas.jpg

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