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1

Feng, Jacob Chengwei. "Deificational Hermeneutics as Theological Interpretation: A Theological Exegesis on 2 Peter 1:1–11." Religions 15, no. 12 (2024): 1557. https://doi.org/10.3390/rel15121557.

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This paper explores the parallel emergence of two theological movements that share ecumenical insights: Theological Interpretation of Scripture (TIS) and deification. It identifies their intrinsic connections to creeds and draws upon their recent scholarly convergence. By highlighting the absence of a robust deificational hermeneutics within the realm of theological interpretation, this paper aims to address that gap by advocating for a deificational hermeneutics that serves the interests of theological interpretation. This argument is founded on three vital theological insights: (1) similar to creeds, the theology of deification is essential to Christian theology with significant ecumenical value, (2) the imago Dei acts as a unifying framework, and (3) readerly formation is central to theological interpretation. Furthermore, through exegetical analysis of 2 Peter 1:1–11, this essay reveals aspects that would remain obscured without the “prism” of deification.
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Kornu, Kimbell. "The Pilgrim’s Progress or Regress? The Case of Transhumanism and Deification." Religions 15, no. 8 (2024): 904. http://dx.doi.org/10.3390/rel15080904.

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Transhumanism presents a view of human progress by transcending the human, regarding finitude and suffering to be fundamental problems that must be overcome by radical bioenhancement technologies. Recent theologians have compared Christianity and transhumanism as competing deifications via grace and technology, respectively. Ron Cole-Turner is a cautious yet optimistic interpreter of the relationship between Christian deification and transhumanism, regarding them, on the one hand, to be incompatible based on self-centeredness vs. kenosis, while on the other hand, they can be compatible through a robust theology of creation and transfiguration such that creative human efforts via technology will be an active agent in transforming the world in glory. In this way, Christian transhumanism offers a vision of human progress in deification that transfigures creation through technology. In this paper, I challenge this proposal. I wish to show how transhumanism in any stripe, whether secular, Christian, or other, is fundamentally incompatible with Christian deification for two reasons: (1) incompatible views of progress and (2) incompatible views of human agency in deification. I will address each in turn. I then propose that human progress is infinite growth in the love of Christ. Finally, I suggest how a view of human agency affects how we think about suffering as a means to human progress.
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3

Shapiro, Arthur M. "Uhl's Deification." Science 252, no. 5014 (1991): 1769. http://dx.doi.org/10.1126/science.252.5014.1769.b.

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4

Shapiro, Arthur M. "Uhl's Deification." Science 252, no. 5014 (1991): 1769. http://dx.doi.org/10.1126/science.252.5014.1769-b.

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SHAPIRO, A. M. "Uhl's Deification." Science 252, no. 5014 (1991): 1769. http://dx.doi.org/10.1126/science.252.5014.1769-a.

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6

Mosser, Carl. "The greatest possible blessing: Calvin and deification." Scottish Journal of Theology 55, no. 1 (2002): 36–57. http://dx.doi.org/10.1017/s0036930602000133.

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Many assume that the patristic notion of deification is absent from the mainstreams of post-patristic Western theology. Recent scholarship, however, identifies deification in Augustine, Aquinas, Luther, early Anglicanism, early Methodism and Jonathan Edwards – all fountainheads of Western theology. This article contends that deification is also present in Calvin's theology. It is not a prominent theme in its own right and some of the bolder patristic terminology is not employed. Nonetheless, the concept and imagery of deification regularly appear on stage while other doctrines are explicated. For Calvin, deification is the eschatological goal and blessing greater than which nothing can be imagined.
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7

Lee, Chung-Man. "Deification and Covenant: Gregory of Nyssa’s Thought on Deification." Korean Journal of Christian Studies 117 (July 31, 2020): 103–24. http://dx.doi.org/10.18708/kjcs.2020.07.117.1.103.

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8

Litwa, M. David. "Gnostic Self-Deification: The Case of Simon of Samaria." Gnosis 1, no. 1-2 (2016): 157–76. http://dx.doi.org/10.1163/2451859x-12340009.

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This essay argues that gnostic deification can be redescribed as self-deification. Self-deification, it is argued, is realized in three “moments”: (1) the intuition of one’s own divine core, (2) deeply reflexive practices of self-knowledge, and (3) identification with a higher divine self. These three moments are contextualized with the help of ancient philosophy and several gnostic texts. Finally, a case study on Simon of Samaria illustrates how the three moments of self-deification play out.
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9

Reardon, Michael M. C., and Brian Siu Kit Chiu. "The “God-Man Living”: Deification in Practical Theology." Religions 16, no. 4 (2025): 481. https://doi.org/10.3390/rel16040481.

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The doctrine of deification (or theosis) has seen renewed interest in recent decades within lines of inquiry that extend beyond its traditional association with the Eastern Orthodox tradition. The ascendancy of Tuomo Mannermaa’s Finnish interpretation of Luther—a rereading of the mercurial monk linking his doctrine of justification to deification—was an important catalyst of this turn of events, as it prompted scholars to reexamine the presence of deification–imagery within the intellectual topography of significant Protestant figures. Initially regarded as absent from, alien to, or even contradictory with Western Protestantism, deification is increasingly being recognized as a core feature of biblical soteriology—particularly in relation to articulating the contours of what union with Christ and/or participation in the divine nature (2 Pet 1:4) truly entails. Indeed, several biblical specialists—Michael Gorman, Ben Blackwell, Stephen Finlan, L. Ann Jervis, and others—following the lead of their theologian counterparts, have similarly proposed that deification best characterizes both Pauline and Johannine soteriologies. Although scholars are now exploring how deification operates within the theological frameworks of key Protestants, two significant issues persist within the ever-growing body of literature on the doctrine. The first issue concerns adequately defining deification, as its contours and content differ among individual thinkers and across theological, chronological, and geographic spectrums. Norman Russell aptly recognizes this problem due to his decades-long research tracing the evolution of the concept of deification and notes that the doctrine requires a clear working definition due to entering both mainstream theological traditions—manifesting in diverse forms—and popular spirituality. The lack of a clear definition is directly tied to a second issue—little attention has been given to articulating the doctrine’s practical disciplines and lived experience within theological frameworks external to Eastern Orthodoxy, and more recently, the Western academy. To fill this lacuna in scholarship, we introduce a portrayal of deification advanced by a significant Christian voice from the Global South, Witness Lee (1905–1997), whose theological vision presents a distinctive understanding of the practical experienced of deification called the “God-man living”.
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10

Huijgen, A. "Theosis als verleiding: Calvijns theologie als tegenwicht." Theologia Reformata 67, no. 2 (2024): 140–55. http://dx.doi.org/10.21827/tr.67.2.140-155.

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The patristic notion of deification has become popular because of a retrieval of Eastern theological motifs, dissatisfaction with Western modernity, and the attractiveness of spiritualities of transformation. Some Reformed theologians embrace the idea of deification, others decidedly reject it because of the distinction between Creator and creature, and problematic aspects of participation ontologies. Calvin’s theology shows a logic of participation that is more theologically balanced than the idea of deification. While the terminology of deification is unhelpful, the aspects of participation (in Christ) and transformation suit a Reformed theology well.
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11

Keating, Daniel A. "Typologies of Deification." International Journal of Systematic Theology 17, no. 3 (2015): 267–83. http://dx.doi.org/10.1111/ijst.12106.

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12

Maslov, Alexei, and Sergiy Postnov. "Existence and Deification: Essence and Comparative Analysis of Concepts." Proceedings of the Saratov Orthodox Theological Seminary, no. 4 (27) (December 30, 2024): 46–63. https://doi.org/10.56621/27825884_2024_27_46.

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The article reveals the essence of the concepts of "existence" and "deification", and conducts a comparative analysis of these concepts. The aspects that unite existence and deification, and the aspects that separate them, are revealed. Attention is paid to the role of intentionality in determining the essence of the concepts under consideration, as well as their modes. It is concluded that existence and deification, in the sense of the true existence of man, are one and the same. However, in the atheistic understanding, existence is finite and does not go beyond the boundaries of created being, for this it needs transcendence, which, from a religious standpoint, is related to the phenomenon of deification of man. Thus, only transcending existence can be related to deification, and related to the Orthodox term "new man", while existence without a breakthrough to God (without transcendence) is the scope of action of only the "old man".
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13

Morgan, Jonathan. "The Role of Asceticism in Deification in Cyril of Alexandria’s Festal Letters." Downside Review 135, no. 3 (2017): 144–53. http://dx.doi.org/10.1177/0012580617712950.

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Scholars agree that Cyril of Alexandria is an important patristic proponent of the doctrine of deification. The concept is ubiquitous throughout his writings and often couched in Scriptural phraseology. In his Festal Letters, however, his usual passages of Scripture and the traditional terminology to describe deification are absent. In this essay, I argue that in spite of the dearth of deification language in these letters, Cyril teaches its basic tenets but within a pastoral context that emphasizes the dynamic, practical means of deification through an ascetic lifestyle. While not ignoring the role of divine grace in salvation through the work of Christ and the indwelling Spirit, Cyril stresses that asceticism is an essential means by which deification occurs in believers. This particular emphasis in the Festal Letters brings into focus both Cyril’s concerns as a pastor as well as the synergistic and holistic dynamics of his soteriology.
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Koc, Paweł. "Między naturą a łaską. Kategoria przebóstwienia w dokumencie Międzynarodowej Komisji Teologicznej Teologia, chrystologia, antropologia z 1981 roku." Teologiczne Studia Siedleckie XVI, no. 2019 (2020): 63–72. https://doi.org/10.5281/zenodo.3702291.

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Between nature and grace. The category of deification in the document of the International Theological Commission Theology, Christology, An- thropology of 1981. In the 1981 International Theological Commission published a document, which is titled Theology, Christology, anthropology. This document discusses some basic Christolog- ical issues and the ones that needed to be more explained. One of them is the deification category. The purpose of this article was to indicate the main interpretation lines of this category in this International Theological Commissions document. First of all, the article indicates a significant relationship between deification and the mystery of Christ, espe- cially with His incarnation. Secondly, it is shown how deification is connected with divine grace. Afterwards, the article discusses connection between deification and exaltation hu- man nature. Finally, it is mentioned about the main road, which is leading to this target - the use of the sacraments of the Church.
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15

Beek, Everett. "Lucretia the goddess: Deification and apotheosis in Ovid'S Fasti." Acta Classica 67, no. 1 (2024): 1–20. https://doi.org/10.1353/acl.2024.a946656.

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ABSTRACT: Ovid's Fasti is full of stories of apotheosis, that is, the supernatural process by which mortals are inducted into the community of gods. Typically, these stories involve a divine agent or sponsor who effects the change (consider Julius Caesar, Anna Perenna, Romulus, Hippolytus, Ino and Melicertes). Deification is a separate event, namely the process by which mortals receive divine honors and worship from other mortals. Among the deification narratives in the Fasti , the story of Lucretia (2.721-852) demands attention, as Brutus commemorates Lucretia's suffering and death by declaring her manes a numen . Brutus celebrates the dead Lucretia as a founding hero of the Roman republic, someone who, like Julius Caesar, makes herself a casualty of something greater than herself, and will be honored by her survivors because of the sacrifice she made for the state. Yet while Caesar's apotheosis in the Fasti is sponsored by Vesta, no god sponsors Lucretia, no apotheosis is attributed to her. This article argues that Lucretia's deification without apotheosis articulates the disjunction between apotheosis and deification, and simultaneously highlights the importance of deification even without apotheosis. The heroic Brutus in Ovid's narrative serves to endorse Augustan deification practice as a means to positive social change.
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16

Olson, Roger E. "Deification in Contemporary Theology." Theology Today 64, no. 2 (2007): 186–200. http://dx.doi.org/10.1177/004057360706400205.

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Although the concept of theosis, or deification, is usually associated with Eastern Orthodoxy, it has enjoyed an ecumenical renaissance in modern and contemporary Christian theology. Nevertheless, not all uses of the idea are equal; some fall short of its full significance in Orthodox soteriology. Within Orthodox theology deification has become the cause of some debate. The Palamite essence/energies distinction is essential if the idea of deification is not to lead to panentheism.
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17

Despotis, Athanasios. "From Conversion according to Paul and “John” to Theosis in the Greek Patristic Tradition." Horizons in Biblical Theology 38, no. 1 (2016): 88–109. http://dx.doi.org/10.1163/18712207-12341317.

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This paper investigates the question of deification in two groups of New Testament texts, i.e. the Pauline Epistles and the “Johannine literature” (fourth Gospel and Epistles of “John”), as well as the Greek patristic tradition. Though a specialized vocabulary referring to deification is missing from these groups of texts, Greek fathers used a very sophisticated combination of Pauline and “Johannine” concepts for the development of their respective theologies of deification. This study tries to explain why the patristic theologies of deification are so closely emulating Paul and “John” and it detects a common line that runs through the background of Paul and “John” as well as the patristic notion of theosis, namely the experience of the beginnings of the Christian life as an ontological transformation, i.e. conversion.
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18

Wyrąbkiewicz, Agnieszka. "„Z człowieka powstaje Bóg”. Terminologia przebóstwienia w pismach św. Grzegorza z Nyssy." Vox Patrum 62 (September 4, 2014): 563–81. http://dx.doi.org/10.31743/vp.3603.

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Gregory of Nyssa presents the conception of human deification in an extraor­dinarily clear and concious way, using special verbs and characteristic expressions to emphasize the dynamism of the change of humanity into more divine. The Cappadocian Father, in order to maintain the apophatic nature of his doctrine, more and more often rejects the term of deification and describes it in his writings as participation of man in the divine nature, therefore the nominal term of deification never occurs in his lite­rary works. However, the analysys of Gregory of Nyssa’s descriptions in which he refers to the terminology of deification has revealed a precisely chrystological and collective dimension of this process, which is possible to be taken up by man only owing to the energetic union connecting God and the world.
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19

Linman, Jonathan. "Pastoral Theological Reflections on Deification from a Lutheran Perspective." Religions 16, no. 6 (2025): 699. https://doi.org/10.3390/rel16060699.

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In this article, I explore deification in light of the practice of pastoral ministry in Lutheran settings, engaging the biblical witness and key features of the Lutheran theological tradition as sources for understanding deification from a Lutheran perspective. Through this study, I have come to view deification from a Lutheran perspective as our union with Christ in faith, individually and communally embodied, that is generated by the energies of the Holy Spirit working through the means of grace in the church for the sake of advancing God’s mission in the world.
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20

Cho, Dongsun. "Deification in the Baptist Tradition: Christification of the Human Nature Through Adopted and Participatory Sonship Without Becoming Another Christ." Perichoresis 17, no. 2 (2019): 51–73. http://dx.doi.org/10.2478/perc-2019-0017.

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Abstract Some contemporary Baptists (Medley and Kharlamov) argue that the conservative Baptists in North America need to incorporate the concept of deification into their traditional soteriology because they failed to present the continual and transforming nature of salvation. However, many leading conservative Baptist systematicians (Garrett, Erickson, Demarest, and Keathley) demonstrate their concern about a possible pantheistic connotation of the doctrine of deification. Unlike the conservative Baptists, I argue for the necessity of working with the concept of deification in the traditional Baptist soteriology. The concept of deification is not something foreign to the Baptist tradition because Keach, Gill, Spurgeon, and Maclaren already demonstrated the patristic exchange formula ‘God became man so that man may become like God’. They considered the hypostatic union of two natures in Christ as the source and model of becoming like God or Christ, the true Image of God. Christians are called to be united with the glorified humanity of Christ by their adopted sonship and participation in the divine nature. Christification speaks of the real transformation of Christians in terms of a change in the mode of existence, not in nature. The four Baptists taught that Christian could participate in the communicable attributes of God, but not in the essence or incommunicable attributes of God. Therefore, Christification never produces another God-Man. Conservative Baptists do not have to compromise their traditional commitment to sola scriptura and the forensic nature of justification in their employment of the theme of deification. This paper concludes with four suggestions for contemporary Baptist discussions on deification.
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Boesak, Allan A. "Deification, Demonization and Dispossession." International Journal of Public Theology 8, no. 4 (2014): 420–44. http://dx.doi.org/10.1163/15697320-12341366.

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Many regard South Africa’s reconciliation process as a model for a search for peace in and among nations. The South African Truth and Reconciliation Commission played an admirable part in this. However, problems remain in continuing and completing this reconciliation project. For many the failure to secure social justice through reconciliation remains one challenge. At issue is also how South Africans deal with their fractured and painful past. This article revisits issues of culpability and responsibility by asking whether a primary obstacle towards reconciliation might be that South Africans, instead of taking personal and collective responsibility for reconciliation, have hidden behind two major and completely opposite South African figures: Nelson Mandela and Eugene De Kock. It is argued that the ‘deification’ of Mandela and the ‘demonization’ of De Kock pose an important obstacle for the acceptance of culpability and responsibility for addressing historic wrongs with a view to true reconciliation.
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Fishwick, Duncan. "The deification of Claudius." Classical Quarterly 52, no. 1 (2002): 341–49. http://dx.doi.org/10.1093/cq/52.1.341.

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23

Epstein, Charles J. "Deification of the genes." Trends in Genetics 15, no. 5 (1999): 204–5. http://dx.doi.org/10.1016/s0168-9525(98)01672-2.

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BONNER, G. "AUGUSTINE'S CONCEPTION OF DEIFICATION." Journal of Theological Studies 37, no. 2 (1986): 369–86. http://dx.doi.org/10.1093/jts/37.2.369.

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Norris, F. W. "Deification: Consensual and Cogent." Scottish Journal of Theology 49, no. 4 (1996): 411–28. http://dx.doi.org/10.1017/s0036930600048481.

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Many traditional Protestants are rereading their heritages through the Church catholic. That includes reading them through Eastern Orthodoxy. To bring forward the best of any particular Christian heritage for the whole Church or to enrich such a heritage by drawing from the whole Church, we need to be keen students of church history, scripture and contemporary situations. Every effort to restate the gospel for the next century must recognize that people see through their participation in communities. All Christians worship together in some kinds of congregations. We may try to get distance from what we believe and how we act, but if we move outside the circle, we take up a stance within another community. As Christians we read and understand from within the Church.
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Rosson, Tom. "Deification: Fulness and Remnant." FARMS Review 20 (2008), no. 1 (2008): 195–217. http://dx.doi.org/10.5406/farmsreview.20.1.0195.

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27

Ivanovic, Filip. "Aspect visuel de la deification selon Denys L’areopagite." Zbornik radova Vizantoloskog instituta, no. 47 (2010): 39–54. http://dx.doi.org/10.2298/zrvi1047039i.

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One of the thinkers who intellectually consolidated deification and gave it a solid doctrinal basis, which has remained fundamentally important until today, was (Pseudo)-Dionysius the Areopagite. His entire thought was dedicated to the deification of all creation, and ultimate goal was "the cloud of unknowing", in which the soul, following the ascending path of apophatic theology, reaches mystical union with God. The ascending process starts with material objects, symbols, through which God manifests Himself to humanity. Given the reality of the human person, who is called upon to receive the revelation, the Divinity cannot be perceived without the help of mediators that, for Dionysius, were "sacred veils" beneath which the divine light is hidden. The aim of this article is to highlight the role of visual elements (material objects, symbols) as the starting point in the process of deification, and in the context of the aesthetic elements of Christianity and the Church?s doctrine of deification, which owes its foundation to the Areopagite.
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Orlov, Mikhail, and Dmitry Maslov. "Deification as the meaning of life." Proceedings of the Saratov Orthodox Theological Seminary, no. 4 (23) (December 29, 2023): 108–27. http://dx.doi.org/10.56621/27825884_2023_23_108.

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In the worldview system of any person, the question of the meaning of life is central. However, if for a non-Christian the truth that makes sense of life is something unknown and therefore the movement towards it comes from somewhere from the periphery, then in the worldview system of Christians the meaning-forming truth, which is Christ, is known from the beginning and therefore the ways of understanding the world around us and oneself in it is radically opposite — the entire value range of a person, starting from this Truth, is rethought in the light of the Christian faith79. It causes value-based changes in the nature of the very topology of the world — Christ becomes the dwelling, clothing and food of a Christian. Such a metamorphosis is also possible due to the difference in the specifics of the path to comprehend the meaning of life. For a Christian, this is not just a process of rational and empirical knowledge, but what in Eastern Christianity, from the first centuries of its existence, was called deification — the acquisition by man of Divine properties through communion with the nature of God by grace. Deification covers all aspects of Christian doctrine — dogmatics, soteriology, ecclesiology, asceticism, etc., all spheres of Christian life — personal, family, civil, etc. All this is possible, since deification for a person is ontologically conditioned — the first man, Adam, was called to it as his own appointment. Now that the second Adam, Christ, has restored the fallen nature of man, to be called to deification means to be first of all Christians. The purpose of this article is to trace the ontological connection between the ideological category “meaning of life” and deification, as well as to reveal the essence of deification and the features of its acquisition.
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Seppälä, Serafim. "The Concept of Deification in Greek and Syriac." Review of Ecumenical Studies Sibiu 11, no. 3 (2019): 439–55. http://dx.doi.org/10.2478/ress-2019-0031.

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Abstract The early patristic authors dealt with the idea of deification in varying circumstances, in relation to different questions, and in more than one language. This article examines Syriac and Greek discourses and vocabularies related to deification in Early Christian and Post-Chalcedonian sources, concentrating on the Syriac tradition, which is less studied. The comparison illustrates certain similarities and differences. The most striking difference is, perhaps surprisingly, that in the Syriac tradition, the idea of deification is prevalent but specific terms to indicate it are almost never used. The incommensurability of the discourses exemplifies the conceptual difficulties at the emergence of the schisms between the Greek and Syriac speaking parts of Christendom.
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Guo, Zixuan. "Localization of Foreign Religion: The Deification of Buddhism in Tang Dynasty." Lecture Notes in Education Psychology and Public Media 60, no. 1 (2024): 16–23. http://dx.doi.org/10.54254/2753-7048/60/20240413.

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This paper explores the process of the deification of Buddhism in the Tang Dynasty, focusing on its localization in the Chinese context. It provides an analysis of the background and significance of this phenomena, examines the objectives and motivations behind the deification of Buddhism, and investigates the methods employed during this process. The study also presents the findings of an extensive examination of various historical records and artifacts related to the deification of Buddhism, highlighting the key results and outcomes of this research. Based on the analysis of the collected data, this paper draws conclusions about the impact and implications of the localization of foreign religion, specifically Buddhism, in the Tang Dynasty.
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Cho, Dongsun. "Augustine’s Theology of Deification: His Christian Response to the Platonic Concept of Deification." Journal of Historical Theology 38 (June 2021): 12–43. http://dx.doi.org/10.26427/jht.38.1.

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Mosser, Carl. "Recovering the Reformation’s Ecumenical Vision of Redemption as Deification and Beatific Vision." Perichoresis 18, no. 1 (2020): 3–24. http://dx.doi.org/10.2478/perc-2020-0001.

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AbstractThe beatific vision is widely perceived as a Roman Catholic doctrine. Many continue to view deification as a distinctively Eastern Orthodox doctrine incompatible with the Western theological tradition, especially its Protestant expressions. This essay will demonstrate that several Reformers of the first and second generation promoted a vision of redemption that culminates with deification and beatific vision. They affirmed these concepts without apology in confessional statements, dogmatic works, biblical commentaries, and polemical treatises. Attention will focus on figures in the Reformed tradition though one could produce similar surveys for the Lutheran and Anglican branches of the Reformation as well. John Calvin will receive extended treatment because some scholars dispute whether he affirmed deification. This essay presents important evidence thus far overlooked which should settle the question.
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Feng, Jacob Chengwei. "Pneumasis/pneumafication Based on Romans 8:1–17: Highlighting the Spirit’s Role in Deification." Religions 14, no. 9 (2023): 1210. http://dx.doi.org/10.3390/rel14091210.

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In view of the two key themes found in Romans: pneumatology and deification, some pressing questions can be asked. One of these is, what is the role of the Holy Spirit in deification? This essay identifies one area of the work of the Holy Spirit presented in Romans that is often neglected in New Testament (NT) pneumatology, soteriology, and anthropology. This paper argues that, in Romans 8:1–17, the crucial role of the Spirit, as an active person in the triune Godhead, in possessing and being possessed by believers and facilitating the mutual indwelling of Christ and his co-sufferers, is best captured by a new term, namely, pneumasis or pneumafication. In other words, theosis/deification and Christosis/Christification are made possible by pneumasis/pneumafication.
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34

Marshall, Bruce D. "Justification as Declaration and Deification." International Journal of Systematic Theology 4, no. 1 (2002): 3–28. http://dx.doi.org/10.1111/1463-1652.00070.

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35

Bloesch, Sarah J. "Crossing Tables and Queering Deification." Theology & Sexuality 19, no. 2 (2013): 101–22. http://dx.doi.org/10.1179/1355835814z.00000000029.

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36

Chia, Roland. "Salvation as justification and deification." Scottish Journal of Theology 64, no. 2 (2011): 125–39. http://dx.doi.org/10.1017/s0036930611000019.

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AbstractMany Christians in the Western tradition would find the idea of salvation as the deification of man alien because the concept of justification by faith has played such a central and influential role in Western soteriologies. There is, however, a renaissance of the concept of deification or theosis in contemporary theology even outside its traditional home in Eastern Orthodoxy. Many Roman Catholic and Protestant theologians have discovered that although the two metaphors, justification and deification, emphasise different aspects of salvation, they are not incompatible with each other. In addition, theologians in the Western tradition are arguing that although the forensic and declarative aspect of justification is important, justification also has a transformative aspect. An exploration of the transformative aspect of justification has resulted in the discovery of interesting ways in which this concept can be brought closer to that of theosis in the Eastern tradition.
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37

Beavis, Mary Ann. "The Deification of Mary Magdalene." Feminist Theology 21, no. 2 (2012): 145–54. http://dx.doi.org/10.1177/0966735012462840.

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The past 25 years have seen an upsurge of interest in the figure of Mary Magdalene, whose image has been transformed through feminist scholarship from penitent prostitute to prominent disciple of Jesus. This article documents another, non-academic, interpretation of Mary Magdalene – the image of Mary as goddess or embodiment of the female divine. The most influential proponent of this view is Margaret Starbird, who hypothesizes that Mary was both Jesus’ wife and his divine feminine counterpart. The author suggests that feminist theologians/thealogians should (a) be aware of this popular understanding of Mary; and (b) consider what it is about Mary Magdalene as the sacred feminine/Bride of Jesus/Sophia that captures the public imagination in a way that other feminist christologies do not.
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38

Gier, Nicholas F. "On the deification of Confucius." Asian Philosophy 3, no. 1 (1993): 43–54. http://dx.doi.org/10.1080/09552369308575370.

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39

Pettersen, Alvyn. "Theosis: Deification in Christian Theology." Ecclesiology 5, no. 3 (2009): 394–97. http://dx.doi.org/10.1163/174413609x12466137866744.

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40

Williams, Rowan. "Deification and the Divine Image." International Journal of Systematic Theology 25, no. 1 (2023): 3–14. http://dx.doi.org/10.1111/ijst.12616.

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Bolshakov, Vladimir A. "About the character of deification of the Egyptian Queens of the New Kingdom." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 3 (2023): 33. http://dx.doi.org/10.31857/s086919080025052-4.

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The article analyzes the character of deification of Queens of the New Kingdom on the basis of their official representation in Egyptian pictorial and textual evidence. In order to reveal the nature of the deification of Queens and the essence of their theological role as a whole, the article discusses specific methods and features of assimilation of Queens with the goddesses. (first of all, goddesses Hathor, Isis, Maat, Mut, Nekhbet) or goddess of the solar-Eye (Hathor/Tefnut). By “deification” the author means endowing a Queen with the features of a goddess, and two aspects of this phenomenon are distinguished: the deification of living and dead Queens. The focus of the present study is only the deification of living Queens. The author puts the trend to assimilate them with goddesses in close relationship with the evolution of the ideology of royal power and the so-called “solarization” of the image of the ruling king, which reached its maximal expression under Amenhotep III and Ramses II (the period of Akhenaten’s reign which deserves a special study was deliberately omitted). The bulk of the evidence for this trend is provided by pictorial sources, and in particular, the individual iconography of Queens. The study of the selection of sources allows drawing a fundamental conclusion that there were undoubtedly various semantic parallels between the Queens and the principal goddesses of the Egyptian pantheon. Nevertheless, the assimilation of Queens with the goddesses, with some exceptions, did not reach a level of complete identification with the latter, and these parallels themselves were drawn mainly means of iconography, and not laudatory phraseology.
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42

Bermejo-Rubio, Fernando. "Being or Becoming Divine?" Gnosis 8, no. 1 (2023): 27–53. http://dx.doi.org/10.1163/2451859x-00801003.

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Abstract The present paper tackles the issue of deification in some Nag Hammadi writings in the context of other ancient strategies of (self)deification. It pays attention simultaneously to Greek and to Jewish-Christian traditions – both to mythical and philosophical contexts – trying to clarify how ancient “Gnostic” texts should be read in dialogue with surrounding culture(s). Despite the many obvious differences of conceptual assumptions in the surveyed models, an underlying typological similarity is glimpsed.
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Chistyakova, Olga V. "Eastern Patristics on Duality Eastern patristics on duality of the human being and deification of the mankind." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 650–61. http://dx.doi.org/10.21638/spbu17.2022.417.

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Religious and anthropological issues of the Eastern Patristics legacy are under consideration in the article. The conceptual justification of the human being by Greek-Byzantine Church Fathers is submitted, paying attention to antinomianism in understanding the Man essence. The human duality is analyzed in tight with the diversity of historical theologian approaches to clarifying the New Testament thesis on the creation of Man in the image and likeness of God. In this context, a doctrine of Irenaeus, a Church Father of the ante-Nicene period of Christianity, some ideas of a non-canonical Early Christian manuscript, The Shepherd by Hermes of Philippopolis, and teaching on Man by Gregory of Nyssa as one of the profound representatives of the Patristics’ classical period are presented. The author examines a notion of deification with specific stress on its religious and philosophical meanings. Deification is studied both as the theoretical foundation for the Eastern Christian anthropological tradition forming over the Middle Ages and as the religious gnosis, purifying, perfecting, and transfiguring of a human being on their God knowing ascending path. Deification is deduced as a peculiar style of life that aims at the eschatological and soteriological prospects of human existence, which are correlated with the highest religious morality and eternal desire to reach the cherished spiritual state of God and Man union. In this regard, the doctrine of a follower of allegorical theology, Maximus the Confessor on the Logoi, or God’s energies, is very significant as well as his interpretation of the notion of deification. According to St. Maximus, the comprehension of Logoi by the human being supports the unification of the mundane world with the Creator (the omnipotent Logos). It means the deification of the entire humanity. The article is based on the texts of Church Fathers, which are the sacred primary sources of Christianity.
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Ho'omanawanui, ku'ualoha. "Rethinking Lono, Cook, and the Kumulipo." Indigenous Religious Traditions 2, no. 1 (2024): 76–117. http://dx.doi.org/10.1558/irt.25641.

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Since Captain Cook’s demise at Kealakekua Bay, Hawai'i in 1779, his alleged deification by Hawaiians as their god Lono has been the subject of passionate debate. Despite decades of discussion, indigenous Hawaiian perspectives that prompt different theoretical questions have been ignored. In her translation of Kumulipo, a Hawaiian creation chant, Queen Lili'uokalani states that it was chanted for Cook as part of his deification ceremony. Yet there is no direct connection between Lono and Kumulipo, and while many chants honor Lono during Makahiki rituals, Kumulipo is not one of them. This essay utilizes Hawaiian resources in theorizing that Cook’s deification by the Mo'o Lono priests of Kealakekua was for their own political influence over the chiefs of that region, and they capitalized on Cook’s fortuitous arrival during Makahiki to affirm an ancient prophecy that an ancient chief Lono would return, which does not equate to Cook being accepted as a reincarnation of Lono by all Hawaiians, not even those of Kealakekua.
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Oestigaard, Terje. "Magic, metallurgy and embodied powers." Primitive Tider, Spesialutgave (October 18, 2023): 35–43. http://dx.doi.org/10.5617/pt.10682.

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Nygaard, Mathias. "Romans 8—Interchange Leading to Deification." Horizons In Biblical Theology 39, no. 2 (2017): 156–75. http://dx.doi.org/10.1163/18712207-12341352.

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Abstract In this article, I argue that the notion of “participation” often used to describe Paul’s soteriology in Romans entails a form of deification. In chapter 8 Paul develops this notion through the use of an interchange dynamic whereby believers are given a share in righteousness, sonship, glory, immortality, power over evil and love. Justification and participation both have their natural goal in being united with God in love (Rom 8:37-39). In a concluding hymn Paul uses a non-propositional description of a love which comes to humans from the outside of creation. This concluding metaphor ties together the other ones in a non-representational image of God as a person. God stretches into creation and makes humans capax dei, able to receive. This image of deification enables Paul to construct a story of interpersonal interactions of love, and results in an irreducible and apophatic anthropology.
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KOTTAYIL, Cherian John. "Sacramental Deification as Gift and Task." Questions Liturgiques/Studies in Liturgy 88, no. 1 (2007): 76–99. http://dx.doi.org/10.2143/ql.88.1.2020684.

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48

Bellhouse, David R. "The deification of Newton in 1711." BSHM Bulletin: Journal of the British Society for the History of Mathematics 29, no. 2 (2014): 98–110. http://dx.doi.org/10.1080/17498430.2014.845931.

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49

Cross, Richard. "Deification In Aquinas: Created or Uncreated?" Journal of Theological Studies 69, no. 1 (2018): 106–32. http://dx.doi.org/10.1093/jts/fly017.

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Romero, Miguel J. "Aquinas on Disability, Deification, and Beatitude." Thomist: A Speculative Quarterly Review 88, no. 3 (2024): 401–52. http://dx.doi.org/10.1353/tho.2024.a930974.

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abstract: This essay provides an approach to interpreting Thomas Aquinas on the topic of disability. That approach is brought to bear in a careful presentation of Aquinas’s speculation on the eschatological significance of bodily vulnerability, individuating bodily differences, and the redemption and perfection of our fragile flesh. According to Aquinas, Christ’s resurrection and glorified wounds reveal a surpassing beauty—a beauty relevant to theological speculation on the deification and beatitude of the blessed. In section I, the essay describes a key contemporary methodological challenge. In sections II and III, Aquinas’s Commentary on the Gospel of John sheds light on that contemporary challenge and marks out an approach to theological reflection on phenomena typically organized under the heading “disability.” In section IV, the essay presents a groundbreaking interpretation of the concepts corporales infirmitates (bodily infirmities) and corporales defectus (bodily defects) in Aquinas’s theology, which are then discussed in relation to the states of original justice, corruption, and the life of the viator . In section V, Aquinas’s teaching on beatitude and resurrection provides the terms for a set of Aquinas-conversant speculative claims about the eschatological significance of bodily infirmities and defects.
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