Theosis

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THEOSIS: PARTAKERS OF DIVINITY WITH GOD PROF. M. M. NINAN “The soul is divinized through the intellect,” ”Man may be saved and deified." "Those who pursue a life of holiness, enjoying the love of God, cultivate the virtues of the soul, ... knowledge of God, self-control, goodness, beneficence, devoutness and gentleness deify the soul." (Antony the Great. "On the Character of Men and on the Virtuous Life 34." Philokalia. Ed. G.E.H. Palmer. Vol. 1. London: Faber and Faber, 1981. 334. Print.) "A true man is one who understand that the body is corruptible and short-lived, whereas the soul is divine and immortal and, while being God's breath, is joined to the body to be tested and deified." (Antony the Great. "On the Character of Men and on the Virtuous Life 124." Philokalia. Ed. G.E.H. Palmer. Vol. 1. London: Faber and Faber, 1981. 348. Print.) "God loves man and, wherever man may be, God too is there. ... For man's sake God has created everything: earth and heaven and the beauty of the stars. Men cultivate the earth for themselves, but if they fail to recognize how great is God's providence, their souls lack all spiritual understanding. ... The man who possesses intellect always chooses what is best. ... The intellect manifests itself in the soul, ... The soul is divinized through the intellect, ..." (Antony the Great. "On the Character of Men and on the Virtuous Life 132-135." Philokalia. Ed. G.E.H. Palmer. Vol. 1. London: Faber and Faber, 1981. 349. Print.) "So he is never able to look up, and to see and know God, who has created all things that man may be saved and deified." (Antony the Great. "On the Character of Men and on the Virtuous Life 168." Philokalia. Ed. G.E.H. Palmer. Vol. 1. London: Faber and Faber, 1981. 355. Print.) Saint Athanasius the Great of Alexandria (296 to 373 CE) 85
THEOSIS: PARTAKERS OF DIVINITY WITH GOD PROF. M. M. NINAN “He put on the created body and that God created Him for our sakes, preparing for Him the created body, as it is written, for us, that in Him we might be capable of being renewed and deified." "For He was made man that we might be made God; and He manifested Himself by a body that we might receive the idea of the unseen Father: ..." (Athanasius of Alexandria. "Incarnation of the Word 54." Nicene and Post-Nicene Fathers. Ed. Philip Schaff. Vol. 4. New York: Christian Literature, 1892. 65. Print. Ser. 2.) "... the Word was made flesh in order to offer up this body for all, and that we, partaking of His Spirit, might be deified, ... for hence we derive our name of 'men of God' and 'men in Christ.'" (Athanasius of Alexandria. "Defence of the Nicene Definition 14." Nicene and Post-Nicene Fathers. Ed. Philip Schaff. Vol. 4. New York: Christian Literature, 1892. 159. Print. Ser. 2.) "... He Himself has made us sons of the Father, and deified men by becoming Himself man. Therefore He was not man, and then became God, but He was God, and then became man, and that to deify us. ... And if all that are called sons and gods, whether in earth or in heaven, were adopted and deified through the Word, and the Son Himself is the Word, it is plain that through Him are they all, ..." (Athanasius of Alexandria. "Against the Arians 1: 38-39." Nicene and Post-Nicene Fathers. Ed. Philip Schaff. Vol. 4. New York: Christian Literature, 1892. 329. Print. Ser. 2.) "... we must not conceive that the whole Word is in nature a creature, but that He put on the created body and that God created Him for our sakes, preparing for Him the created body, as it is written, for us, that in Him we might be capable of being renewed and deified." (Athanasius of Alexandria. "Against the Arians 2: 47." Nicene and Post-Nicene Fathers. Ed. Philip Schaff. Vol. 4. New York: Christian Literature, 1892. 374. Print. Ser. 2.) "For therefore did He assume the body originate and human, that having renewed it as its Framer, He might deify it in Himself, and thus might introduce us all into the kingdom of heaven after His likeness. ... For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and [man's] salvation and deification might be sure." (Athanasius of Alexandria. "Against the Arians 2: 70." Nicene and Post-Nicene Fathers. Ed. Philip Schaff. Vol. 4. New York: Christian Literature, 1892. 386. Print. Ser. 2.) "For as, although there be one Son by nature, True and Only-begotten, we too become sons, not as He in nature and truth, but according to the grace of Him that calleth, and though we are men from the earth, are yet called gods, ..." (Athanasius of Alexandria. "Against the Arians 3: 19." Nicene and Post-Nicene Fathers. Ed. Philip Schaff. Vol. 4. New York: Christian Literature, 1892. 404. Print. Ser. 2.) "For what the Word has by nature, as I said, in the Father, that He wishes to be given to us through the Spirit irrevocably; ... It is the Spirit then which is in God, and not we viewed in our own selves; and as we are sons and gods because of the Word in us, so we shall be in the Son and in the Father, and we shall be accounted 86
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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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