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theosis
THEOSIS -Theiosis, Theopoiesis
St. Athanasius of Alexandria wrote, “God became human so humans would become gods” (On the Incarnation 54:3, PG 25:192B). His statement is an apt description of the concept. 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, ontologically, God, or even part of God (the henosis of Greek Neoplatonic philosophy).[1]
Through theoria, the revelation of the triune God, 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. As God became man, in all ways except sin, He will also make man God, in all ways except His divine essence. St. Irenaeus explained this concept in Against Heresies, Book 5, in the Preface, "the Word of God, our Lord Jesus Christ, who did, through His transcendent love, become what we are, that He might bring us to be even what He is Himself
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St. Maximus the Confessor wrote, "A sure warrant for looking forward with hope to deification of human nature is provided by the incarnation of God, which makes man god to the same degree as God Himself became man." and "let us become the image of the one whole God, bearing nothing earthly in ourselves, so that we may consort with God and become gods, receiving from God our existence as gods." For it is clear that He who became man without sin (cf. Heb. 4:15) will divinize human nature without changing it into the divine nature, and will raise it up for His own sake to the same degree as He lowered Himself for man's sake. This is what St. Paul teaches mystically when he says, '...that in the ages to come He might display the overflowing richness of His grace' (Eph. 2:7)."(page 178 PHILOKALIA Volume II)
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 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. Using the head-body analogy from St. Paul every man in whom Christ lives in, partakes of the glory of Christ. As St. John Chrysostom observes "where the head is, the body is also; for by no means is the head separated from the body; for if it were indeed separated, there would not be a body and there would not be a head".
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 John 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. A common analogy for theosis, given by the Greek fathers, is that of an element which is put into the fire. The element obtains all the properties of the fire (heat,light) where its essence remains that of an element
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 (1 and 2). This unceasing prayer of the heart is a dominant theme in the writings of the Fathers, especially in those collected in the Philokalia. The 'doer' in deification is Holy Spirit, with whom the human being joins his will to receive this transforming grace by praxis and prayer
this is in eastern orthodoxy view
source : wikipedia
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رد: theosis
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