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{{cleanupspirituality}}'''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.
'''''Theosis''''', meaning '''''deification''''' or '''''divinization''''', This is the process of man becoming [[holy]] and being united not to be confused with God, beginning in this life and later consummated in the [[resurrection]]. heretical (apothéōsis) - "''TheosisDeification in God’s Essence'' is the content of salvation from sin", which is premised upon apostolic and early Christian understanding of the life of faith, and is conceptually foundational in both the east and the westimparticipable.
''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.
The statement by Through ''[[Saint|St.]] [[Athanasius of Alexandriatheoria]]'', "The Son the knowledge of God became manin Jesus Christ, that we might become God", indicates human beings come to know and experience what it means to be fully human (the concept beautifully. What would otherwise seem absurd, that fallen, sinful man may become holy as created image of God is holy, has been made possible ); through [[their communion with Jesus]] [[Christ]], who is God incarnate. Naturally, shares Himself with the crucial Christian assertionhuman race, in order to conform them to all that God is Onein knowledge, sets an absolute limit on the meaning of righteousness and holiness. ''theosisTheosis'' - it also asserts the complete restoration of all people (and of the entire creation), in principle. This is not possible for any created being to become, built upon the understanding of the [[atonement]] put forward by [[ontology|ontologicallyIrenaeus of Lyons]], God or even another godcalled "recapitulation. "
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]], 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].)
== 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).
=== Union with God, east and west 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''.
In western Catholic theology, ''theosisTheosis'' refers to as a specific and rather advanced phase of contemplation of God. concept is used among Methodists [http://www.newadventfrimmin.orgcom/cathenfaith/10663btheosis.htmhtml] The process especially in relation to the [[pietism|pietist]] movement and in the distinctive [[Protestant]] doctrine of arriving ''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 statedegree of perfection that he will be rendered inwardly sinless, or moving toward it (as arrival there is and that he will not necessary for be able to advance farther in [[salvationgrace]]" (Denziger §471), involves different types of prayer which are recognized as beneficialto be a [[heresy]]. Various stages Instead of prayer life are recognized as theosis, '''sanctification''', being likely to occur should a person respond to faith by moving along set apart or made holy, is the purgativeterm that is used more in Protestant theology. Specifically, illuminative''progressive sanctification'' is the term that is used for the ongoing work of the Holy Spirit, and unitive ways. See [[ascetical theology]]whereby an individual is made more holy.
Some western writers refer to theosis using the same implications given above (e.g.The Protestant conceptions of [[praxis]], [http://ic.net/~erasmus/RAZ184.HTM[phronema]], [http://www.kensmen.com/catholic/purgatory.html[ascetical theology]]). It is common to find western writings that suggest that eastern spirituality manifests ''theosis'' , and that by implication the west is lacking in this regard, but this is a case of rhetoric obscuring fact: under different terminology the western spiritual traditions, which also reach to the origins of Christianity (in the East), share the objective of sharing in the life of God. It is also necessary to recall that in the west there is a problematic form of ''[[ecumenismsacrament]]'' in vogues are quite different from Catholic and Orthodox understandings, in which people are quick to deny their own truths in order to appear to exalt but the ''other''. Some Catholic writers consider it lamentable that use of the term ''theosis'' is not used more extensively in western theologymay <!-- only "may" because the conception of perfection may reflect a radical difference, depending upon the theological tract being compared-->illustrate a commonality of objective or hope. [http://www.kensmen.com/catholic/solafide.html]
It is, therefore, a mistake to attribute to Eastern Orthodoxy a special insight into the existence ===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 possibility '''theosis''' of union with God: the theological difference between east and west Orthodox Christianity. In Mormonism it is rhetorical. Whether usually referred to as ''exaltation'' or not eastern liturgies are more conducive to ''theosiseternal life'' . While the primary focus of Mormonism is another matter; in on the west there has been much discussion atonement of Jesus Christ, the merits of reason for the atonement is exaltation which goes beyond mere [[Novus Ordo Missaesalvation]]. The 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 [[Tridentine Massjudgment]] will be exalted. One popular Mormon quote, coined by the early Mormon "disciple" Lorenzo Snow in 1837, is available in hundreds of locations and "As man now is very much conducive, if for some faithful the Novus Ordo God once was; As God now is not, 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 kind New Testament, "God himself, the Father of prayer life that leads one along toward ''theosis''. Virtually us all spiritual books of any consequence published in , dwelt on an earth, the west manifest overt awareness same as Jesus Christ himself did." (Teachings of all the issues comprised in ''theosis'' (some books may focus on specific stages and treat unitive themes more brieflyProphet Joseph Smith, pp. 345-46).
===Protestant use In the Mormon Book of Moses 1:39 God tells [[Moses]], "this is my work and my glory&#8212;to bring to pass the term immortality and eternal life of man."theosis"===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&#8212;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'Theosis'' as a concept is used among [[Methodist]]s [http://www.frimmin.com/faith/theosis.html] especially in relation to the [[pietism|pietistomnipotence]] movement and in the distinctive [[Protestantomnibenevolence]] doctrine of ''entire sanctification'' which teaches, in summarynot only can God exalt mortal man, but God must do so. The argument is that it if God is the Christian's goalall-powerful, in principle possible to achieve, to live without any [[sin]]. In [[1311]] the [[Council then God is capable of Vienne]] declared this notionexalting man, "that man in this present life can acquire so great and such a degree of perfection that he will be rendered inwardly sinlessif God is all-good, then God should or must exalt man. They also point to comments by Christ and Psalmists among others that he will not be able refer to advance farther in grace" (Denziger §471), to be a [[heresy]]the Divine nature and potential of humans as children of God. The Protestant conceptions Some Mormons also suggest that discussions of theosis by early [[praxisChurch Fathers]]show an early belief in the Mormon concept of deification, [[phronema]], [[ascetical although they disagree with much of the other theology]], and [[sacrament]]s are quite different from Catholic and Orthodox understandings, but the use of the term ''theosis'' may <!-- only "may" because same Church fathers, most notably the conception doctrine of perfection may reflect a radical difference, depending upon the theological tract being compared-->illustrate a commonality of objective or hopeTrinity.
===Deification The Mormons' belief differs with the Orthodox belief in Mormonism===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.
The doctrine of theosis or deification in ==See also==* [[Church of Jesus Christ of Latter-day Saints|The Church of Jesus Christ of Latter-day SaintsSoteriology]] 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.
In ==Published works==* Stavropoulos, Archimandrite Christoforos. ''Partakers of Divine Nature''. trans. by [[Book of Moses|MosesStanley S. Harakas]] 1(ISBN 0937032093) [http:39 God tells [[Moses]//www.light-n-life.com/shopping/order_product.asp?ProductNum=PART100]* Kärkkäinen, "this is my work and my glory&#8212;to bring to pass the immortality and eternal life of man"Veli-Matti. In that chapter God shows Moses a vision depicting some of ''One With God: Salvation As Deification And Justification''s vast creations including a vast number of worlds created for other people&#8212;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(ISBN 0814629717)* Alexander, Donald L. By immortality is meant personal [[resurrection]] so that each individual can continue to enjoy a perfect, physical body forevered. By eternal life is meant becoming like God both in terms ''Christian Spirituality: Five Views of holiness or godliness and in glorySanctification''. It (ISBN 0830812784) This is commonly believed by members a Protestant text from InterVarsity that does not directly address the Orthodox theology of the Church that''theosis''.* Gundry, like GodStanley, an exalted human being ed. ''Five Views on Sanctification''. (ISBN 0310212693) This is empowered with a Protestant text from Zondervan that does not directly address the privilege to create worlds and people in an endless process Orthodox theology of exalting humankind''theosis''. Of all the Mormon doctrines including [[Plural Marriage *Williams, A. N. ''The Ground of Union: Deification in Aquinas and Palamas''. (MormonismISBN 0195124367)|polygamy]]*Allchin, critics generally deem this doctrine the most offensive or even blasphemousA.M. Some Mormons argue that even assuming mainstream Christianity's definition of 'Participation in God: A Forgotten Strand in Anglican Tradition''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(ISBN 0819214086)*Mannermaa, and if God is all-good, then God should or must exalt manTuomo. They also point to comments by ''Christ and Psalmists among others that refer to the Divine nature and potential Present in Faith: Luther's View of humans as children of GodJustification''. Some Mormons also suggest that discussions (A literal translation would be: ''In Faith Itself Christ is Really Present: The Point 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 TrinityIntersection 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]
[[Category:Theology]]
 
[[fr:Théosis]]
[[it:Divinizzazione]]
[[ro:Îndumnezeire]]
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