Theosis

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THEOSIS: PARTAKERS OF DIVINITY WITH GOD PROF. M. M. NINAN wine. For He becomes truly man so that by grace He may make us gods." (Maximus the Confessor. "Various Texts 2: 26." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 193. Print.) "He who aspires to divine realities willingly allows providence to lead him by principles of wisdom towards the grace of deification. ... [He], as a lover of God, is deified by providence; ..." (Maximus the Confessor. "Various Texts 3: 36." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 218. Print.) "... [goodness] allows itself to come into being through us by grace, so that we who create and speak may be deified." (Maximus the Confessor. "Various Texts 3: 57." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 224. Print.) "Enjoyment of this kind entails participation in supranatural divine realities. This participation consists in the participant becoming like that in which he participates. Such likeness involves, so far as this is possible, an identity with respect to energy between the participant and that in which he participates by virtue of the likeness. This identity with respect to energy constitutes the deification of the saints. Deification, briefly, is the encompassing and fulfillment of all ... The action of this divine energy bestows a more than ineffable pleasure and joy on him in whom the unutterable and unfathomable union with the divine is accomplished." (Maximus the Confessor. "Various Texts 4: 19." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 239-240. Print.) "... when we come into our inheritance, we receive supranatural and ever-activated deification." (Maximus the Confessor. "Various Texts 4: 29." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 242. Print.) "By His privations in the flesh He re-established and renewed the human state, and by His own incarnation He bestowed on human nature the supranatural grace of deification." (Maximus the Confessor. "Various Texts 4: 43." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 246. Print.) "The devil is jealous of God lest His power should be seen actually divinizing man: and he is jealous of man lest through the attainment of virtue man should become a personal participant in divine glory. The foul thing is jealous not only of us, because of the glory which we attain with God through virtue, but also of God, because of that power, worthy of all praise, with which He accomplishes our salvation." (Maximus the Confessor. "Various Texts 4: 48." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 248. Print.) "To reconcile us with the Father, at His Father's wish the Son deliberately gave Himself to death on our behalf so that, just as He consented to be dishonoured for our sake by assuming our passions, to an equal degree He might glorify us with the beauty of His own divinity." (Maximus the Confessor. "Various Texts 4: 50." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 248. Print.) "The law of grace directly teaches those who are led by it to imitate God himself. ... And as in His providence He became man, so He deified us by grace, ..." (Maximus the Confessor. "Various Texts 5: 12." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 263. Print.) 99
THEOSIS: PARTAKERS OF DIVINITY WITH GOD PROF. M. M. NINAN "... he is ignorant of the law of grace which confers deification on those who are obedient to it. ... And he who is ignorant of the great mystery of the new grace does not rejoice in the hope of future deification. Thus failure to contemplate the written law spiritually results in a dearth (lack, an indequate supply) of the divine wisdom to be apprehended in the natural law; and this in its turn is followed by a complete ignorance of the deification given by grace according to the new mystery." (Maximus the Confessor. "Various Texts 5: 31." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 267. Print.) "... a crown of goodness is the Logos of God Himself, who encircles the intellect as if it were a head, protecting it with manifold forms of providence and judgement - that is, with mastery of the passions that lie within our control and with patient endurance of those we suffer against our will; and who makes this same intellect more beautiful by enabling it to participate in the grace of deification." (Maximus the Confessor. "Various Texts 5: 44." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 271. Print.) "Created man cannot become a son of God and god by grace through deification, unless he is first through his own free choice begotten in the Spirit by means of the self-loving and independent power dwelling naturally within him. The first man neglected this divinizing, ..." (Maximus the Confessor. "Various Texts 5: 97." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 284. Print.) "Perhaps the counsel of God the Father ... is the unfathomable self-emptying of the only-begotten Son which He brought about for the deification of our nature, and by which He has set a limit to the ages; and perhaps the thoughts of His heart are the principles of providence and judgment by which He wisely orders our present and future life as if they were separate generations, assigning to each its appropriate mode of activity. If the purpose of the divine counsel is the deification of our nature, and the aim of divine thoughts is to supply the prerequisites of our life, it follow that we should both know and carry into effect the power of the Lord's Prayer, ..." (Maximus the Confessor. "On the Lord's Prayer." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 286. Print.) "The Logos bestows adoption on us when He grants us that birth and deification which, transcending nature, comes by grace from above through the Spirit, ... they lay hold of the divine to the same degree as that to which, deliberately emptying Himself of His own sublime glory, the Logos of God truly became man. ... The Logos enables us to participate in divine life by making Himself our food, ... For He transmutes with divinity those who eat it, bringing about their deification, ..." (Maximus the Confessor. "On the Lord's Prayer." Philokalia. Ed. G.E.H. Palmer. Vol. 2. London: Faber and Faber, 1981. 287-288. Print.) "'But Christ is all and in all,' in spirit fashioning the unoriginate kingdom by means of that which lies beyond nature and law. The kingdom is characterized, as we have shown, by humility and gentleness of heart. It is the combination of these two qualities that constitutes the perfection of the person-created according to Christ. ... his intellect moves incessantly towards God, ... He knows only one pleasure, the marriage of the soul with the Logos. ... he is impelled towards union with the divine, for even if he were to be master of the whole world, he would still recognize only one real disaster: failure to attain by grace the deification for which 100
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In the beginning, God alone existed
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who breathed him into existence. of
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PROF. M.M.NINAN Prof. Madathilparam
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The Genealogy of Jesus The Historic
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Theosis

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