Journal articles: 'Theosis'

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Hudson, Nancy. "Theosis." American Catholic Philosophical Quarterly 78, no. 3 (2004): 387–97. http://dx.doi.org/10.5840/acpq200478323.

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Murphy, Gannon. "Reformed Theosis?" Theology Today 65, no. 2 (July 2008): 191–212. http://dx.doi.org/10.1177/004057360806500206.

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Viladesau, Richard. "Theosis and Beauty." Theology Today 65, no. 2 (July 2008): 180–90. http://dx.doi.org/10.1177/004057360806500205.

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Louth, Andrew. "Book Reviews : Theosis." Expository Times 100, no. 4 (January 1989): 151. http://dx.doi.org/10.1177/001452468910000424.

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Medved, Goran. "Theosis (Deification) as a Biblical and Historical Doctrine." Kairos 13, no. 1 (April 18, 2019): 7–38. http://dx.doi.org/10.32862/k.13.1.1.

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This is the first of the two articles by this author that research the doctrine of theosis, sometimes also called deification or divinization. The second article presents theosis as a New Testament and evangelical doctrine. This first article presents theosis as a biblical and historical doctrine. The first major section of this article analyzes the main biblical texts for the doctrine of theosis; their interpretation and appropriation for theosis. The second major section of this article gives an overview of historical development of the doctrine of theosis, from the beginning of Christian thought to modern era. It shows that theosis was not limited to Eastern theologians but was also represented in the West in certain mainstream theologians and movements. Because of its biblicity and historicity, theosis should be considered an essential historical doctrine of the Church.

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Medved, Goran. "Theosis (Deification) as a New Testament and Evangelical Doctrine." Kairos 13, no. 2 (December 6, 2019): 159–82. http://dx.doi.org/10.32862/k.13.2.1.

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This is the second one of the two articles by this author, which examine the doctrine of theosis, sometimes also called deification or divinization. The first article presented theosis as a biblical and historical doctrine. This article presents theosis as a New Testament and evangelical doctrine. The first part of this article deals with theosis in New Testament theology. The second part of this article gives a proposal for articulating an evangelical doctrine of theosis. Because of its New Testament support, theosis should occupy a much more prominent place in evangelical theology.

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Strobel, Kyle. "Jonathan Edwards's Reformed Doctrine of Theosis." Harvard Theological Review 109, no. 3 (July 2016): 371–99. http://dx.doi.org/10.1017/s0017816016000146.

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Amid a scholarly rediscovery of Protestant forms of theosis, questions of whether Jonathan Edwards developed a theotic account of redemption have received increased attention. Ironically, however, interest in Edwards's doctrine of theosis has emphasized the philosophical rather than the theological bases in ways that seem to set him outside the boundaries of Reformed orthodoxy. Yet if we shift our attention away from the neo-Platonic explanations of Edwardsian theosis and place it instead where Edwards himself focused—on the communicable nature of the triune God within the economy—we see that his notions of theosis rest on firmly Protestant foundations and result in recognizably Reformed conclusions. But to say that attention to Edwards's trinitarian and incarnational theology reveals an orthodox form of theosis is not to say that his theotic soteriology lacked distinctive and even innovative elements. Unlike other theologians whose accounts of theosis bifurcated God's communicable nature from the creatures’ relational participation among the divine persons, Edwards's theology made room for and insisted on both.

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Kharlamov, Vladimir. "Theosis in Patristic Thought." Theology Today 65, no. 2 (July 2008): 158–68. http://dx.doi.org/10.1177/004057360806500203.

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Cole-Turner, Ron. "Theosis and Human Enhancement." Theology and Science 16, no. 3 (July 2, 2018): 330–42. http://dx.doi.org/10.1080/14746700.2018.1488526.

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Stamps, R. Lucas. "Baptizing Theosis: Sketching an Evangelical Account." Perichoresis 18, no. 1 (March 1, 2020): 99–115. http://dx.doi.org/10.2478/perc-2020-0006.

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AbstractThis essay explores some of the dogmatic challenges involved in developing a distinctively evangelical account of the doctrine of theosis, that is, humanity’s participation in the life of God. After offering some preliminary clarifications regarding the terminology of theosis, the paper sketches in broad strokes how an account of theosis might take shape within the structures of evangelical theology. David Bebbington’s famous evangelical quadrilateral— biblicism, crucicentrism, conversionism, and activism—serves as the basic framework (Bebbington 1989: 1-19). It will be argued that evangelical theology can accommodate a version of theosis within this structure, but that evangelicals’ understanding of these categories may require some ‘flexing’ in order to make room for a more Christocentric and participatory conceptualization of redemption, one that culminates in the beatific vision of the redeemed when ‘God will be all in all’ (1 Cor 15:28). The final section of the paper points to a pair of important figures who may serve as resources for an evangelical retrieval of theosis.

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Strobel, Kyle. "Jonathan Edwards and the Polemics of Theosis." Harvard Theological Review 105, no. 3 (July 11, 2012): 259–79. http://dx.doi.org/10.1017/s0017816012000107.

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One of the more intriguing developments in Protestant theology over the past several decades has been the increasing interest in recovering a doctrine of theosis (or deification) for the contemporary church.1 In nearly every branch of the Protestant tree, theologians are making a case for theosis as integral to their theological tradition. There are proposed projects for Lutheran,2 Wesleyan,3 Reformed,4 and distinctively Evangelical5 accounts of theosis, all of which attempt to ground theosis within the overarching model of salvation that their given backgrounds affirm. In light of this, it is not surprising that Jonathan Edwards is touted as a key resource. More surprising is how little is written on Edwards’s doctrine of theosis as such. Instead, the focal point has been on themes in Edwards’s thought that allow for ecumenical bridge-building.6

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Gorman, Michael J. "Romans: The First Christian Treatise on Theosis." Journal of Theological Interpretation 5, no. 1 (2011): 13–34. http://dx.doi.org/10.2307/jtheointe.5.1.0013.

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Abstract Building on renewed interest in theosis generally, and particularly with respect to Paul, this essay argues that Romans is the first Christian treatise on theosis, an elaboration of the embryonic passages about theosis, including the "interchange" (Morna Hooker) texts, found in 2 Corinthians. Earlier work on theosis in Paul suggests that it means transformative participation in the kenotic, cruciform character of God through Spirit-enabled conformity to the incarnate, crucified, and resurrected/glorified Christ. This essay traces Paul's soteriology of restoring human dikaiosynē and doxa—fundamental elements of theosis—in Romans. For Paul, this restoration is accomplished by participation in the death and resurrection of the obedient and faithful Son. It is manifested in "righteoused," cruciform communities of Christlike Godlikeness in which Gentiles and Jews glorify God together as a partial and proleptic foreshadowing of the final glory of God and, at least implicitly, as a counterpoint to the pseudo-glory of Rome.

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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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Simuț, Corneliu C. "Theosis and Baptist–Orthodox Discussions." Ecumenical Review 73, no. 1 (January 2021): 111–30. http://dx.doi.org/10.1111/erev.12586.

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Sajijilat, Pilipus Kuiyok, and Hendi Wijaya. "KONSEP THEOSIS DALAM 2 PETRUS 1:4 DAN IMPLIKASINYA BAGI JEMAAT AWAM MASA KINI." Excelsis Deo: Jurnal Teologi, Misiologi, dan Pendidikan 4, no. 2 (January 18, 2021): 107–27. http://dx.doi.org/10.51730/ed.v4i2.57.

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AbstractThe concept of Theosis is an important teaching that must be known to believer in Christ, because Theosis is the ultimate goal of human life, which is united with God, and the central core of the joyous message of the gospel is that we are called to share in God's life. The method of writing this article is a type of conceptual article or thought-provoking article (not a research article) which is an analysis of thoughts on the problem phenomena that arise. By using exegesis methods and other text comparisons, Theosis is obtained when humans live in God. Living in God means loving one another, and living in the light, then becoming similar and in line with God and purifying ourselves of all the passions of the world. There is no human who can experience Theosis if he does not live in God, become like and in the image of Christ and purify himself from all the passions of the World. AbstrakKonsep Theosis merupakan satu pengajaran penting yang harus diketahui oleh setiap orang percaya kepada Kristus, karena Theosis merupakan tujuan akhir hidup manusia, yakni menyatu dengan Allah, dan inti utama berita sukacita dari Injil yaitu kita dipanggil untuk ikut ambil bagian dalam hidup-Nya Allah. Metode penulisan artikel ini adalah jenis artikel konseptual atau artikel hasil pemikiran (bukan artikel hasil penelitian) merupakan analisa pemikiran terhadap fenomena-fenomena masalah yang muncul. Dengan menggunakan metode eksegesis dan komparasi teks lain, maka Theosis didapatkan ketika manusia tinggal di dalam Allah. Tinggal di dalam Allah berarti saling mengasihi, dan hidup di dalam terang, kemudian menjadi serupa dan segambar dengan Allah dan menyucikan diri dari segala nafsu dunia. Tidak ada manusia yang dapat mengalami Theosis kalau tidak tinggal di dalam Allah, menjadi serupa dan segambar dengan Kristus dan menyucikan diri dari segala hawa nafsu Dunia.

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Zorgdrager, Heleen E. "On the Fullness of Salvation." Journal of Reformed Theology 8, no. 4 (2014): 357–81. http://dx.doi.org/10.1163/15697312-00804003.

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This essay addresses the need for a fuller, more integral and embodied understanding of salvation in Protestant, especially Reformed theology. Specifically, it makes a case for retrieving the early Eastern Christian notion of theosis/deification for contemporary Reformed theology. After reviewing classical formulations of theosis and other notions of salvation in the broader Christian tradition, it considers conventional Reformed objections to theosis. Then it explores new directions in Calvin research indicated by Carl Mosser, J. Todd Billings, and Julie Canlis, as well as the constructive theology of incarnation presented by Wendy Farley, with a view to determining their potential to assist in this retrieval. In the end, the author formulates some ‘grammar rules’ for articulating theosis in a Reformed-ecumenical, gender-sensitive discourse.

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Lemasters, Philip. "The Practice of Medicine as Theosis." Theology Today 61, no. 2 (July 2004): 173–86. http://dx.doi.org/10.1177/004057360406100203.

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Harrison, Nonna Verna. "Theosis as Salvation: An Orthodox Perspective." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 6, no. 4 (November 1997): 429–43. http://dx.doi.org/10.1177/106385129700600408.

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Casey, Damien. "Theosis as the Unity of Life and Death." Scrinium 11, no. 1 (November 16, 2015): 49–58. http://dx.doi.org/10.1163/18177565-00111p07.

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This paper explores the unity of life and death through the theology of theosis. Drawing on the theologies of Irenaeus and Gregory of Nyssa this paper argues that the doctrine of theosis offers us a holistic theology that is relevant for how we live our lives, restoring a “catholicity” to Latin theology by grounding it within the mystery of the incarnation as a whole. It explores Irenaeus’ understanding of the historical development of humanity as part of the necessary process of growth and maturation in our progress towards God. Gregory of Nyssa then takes Irenaeus’ understanding of theosis further by arguing for a continuity between this life and the next through his endless ‘stretching out’ – epektasis – of a limited being to participation in the infinity of the divine, thereby establishing the unity of ontology and morality.

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Meconi, David. "‘Mere Christianity : Theosis in a British Way’." Journal of Inklings Studies 4, no. 1 (April 2014): 3–18. http://dx.doi.org/10.3366/ink.2014.4.1.2.

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Habets, Myk. "“Reformed Theosis?”: A Response to Gannon Murphy." Theology Today 65, no. 4 (January 2009): 489–98. http://dx.doi.org/10.1177/004057360906500407.

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Porter, Steven L. "Pauline Spirituality, Discipleship, Theosis, and the Soul." Journal of Spiritual Formation and Soul Care 8, no. 2 (November 2015): 130–31. http://dx.doi.org/10.1177/193979091500800201.

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Torrance, Eugenia. "Acquiring Incorruption: Maximian Theosis and Scientific Transhumanism." Studies in Christian Ethics 32, no. 2 (February 14, 2019): 177–86. http://dx.doi.org/10.1177/0953946819826767.

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Several theologians have pointed to resonances between the Greek Patristic doctrine of deification or theosis and recent transhumanist narratives: both discourses indicate death as the final enemy of humankind and invest heavily in a hoped-for transcendence of life as we know it. These resonances will be investigated further by comparing the approach to human nature found in Maximus the Confessor and in the prominent transhumanists Nick Bostrom and John Harris. In addition to sharing with transhumanists a disavowal of death and a trajectory towards transcendence, Maximus also shares a view of human nature that is more dynamic and open-ended than is commonly attributed to his Late Antique context. On the other hand, Maximus also insists on the persistence of this dynamic nature in its integrity even into the eschaton. He does so for a number of reasons that should give Christians pause about any rhetoric that calls for an abandonment of human nature: (1) that theosis depends precisely on sharing a human nature with Christ; (2) that our vocation as mediators in creation depends on our physical bodies as the locus of shared existence with the material world; and (3) that corruption has a providential use in binding us together with our neighbors and in cultivating virtue as we strain for the incorruptible and supernatural gift of theosis.

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Litwa, M. David. "2 Corinthians 3:18 and Its Implications for "Theosis"." Journal of Theological Interpretation 2, no. 1 (2008): 117–33. http://dx.doi.org/10.2307/jtheointe.2.1.0117.

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Abstract This article argues that Paul's teaching in 2 Cor 3:18 presents a Christian version of theosis. After a discussion of the interpretive issues relevant to 2 Cor 3:18 and a brief presentation of Paul's soteriology of the "image," the article proceeds to argue that the "image" in 3:18 is both "anthropological" and "theological." The article then distinguishes Paul's vision of Christian theosis from the understanding of deification as "fusion." Finally, it describes Paul's view of the divine life for believers.

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Gallaher, Brandon. "Godmanhood vs Mangodhood: An Eastern Orthodox Response to Transhumanism." Studies in Christian Ethics 32, no. 2 (February 15, 2019): 200–215. http://dx.doi.org/10.1177/0953946819827136.

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This article distances the classic Patristic teaching of Eastern Orthodoxy on theosis from the pseudo-religious ideology of transhumanism. By appealing to the Silver Age of Russian theologians a century ago, today’s transhumanist vision is dubbed Mangodhood, an idolatrous construction of a technological Tower of Babel. In contrast, the classical Orthodox teaching of deification or theosis relies on the spiritual grace of the true God, rendering the true goal of religion to be Godmanhood.

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Crisp, Oliver D. "T. F. Torrance on theosis and universal salvation." Scottish Journal of Theology 74, no. 1 (February 2021): 12–25. http://dx.doi.org/10.1017/s0036930621000028.

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AbstractT. F. Torrance is widely thought to be one of the most important recent theologians in the Anglophone world. There has been quite a lot of research done on his soteriology. This essay contributes to that discussion by assessing five soteriological themes in his thought. These comprise: his account of the vicarious humanity of Christ, the notion of incarnation as atonement, his christological understanding of the divine image, his wholly objective view of the nature of justification and his atonement mechanism. I use this analysis as a means to investigate two broader notions in his theology. These are theosis and universal salvation. In keeping with several other recent treatments of his work I conclude his theology implies a doctrine of theosis. I also argue that it implies universalism, despite his emphatic rejection of the doctrine.

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Engelhardt, H. T. "Genetic Enhancement and Theosis: Two Models of Therapy." Christian Bioethics 5, no. 2 (January 1, 1999): 197–99. http://dx.doi.org/10.1076/chbi.5.2.197.3787.

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Mannermaa, Tuomo. "Theosis as a Subject of Finnish Luther Research." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 4, no. 1 (February 1995): 37–48. http://dx.doi.org/10.1177/106385129500400105.

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Engelhardt, H. Tristram. "Genetic Enhancement and Theosis: Two Models of Therapy." Christian bioethics: Non-Ecumenical Studies in Medical Morality 5, no. 2 (August 1, 1999): 197–99. http://dx.doi.org/10.1093/chbi.5.2.197.3787.

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Casiday, Augustine. "Fellow Workers with God: Orthodox Thinking on Theosis." International journal for the Study of the Christian Church 10, no. 2-3 (May 2010): 228–29. http://dx.doi.org/10.1080/14742251003691204.

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Barber, Michael P., and John A. Kincaid. "Cultic Theosis in Paul and Second Temple Judaism." Journal for the Study of Paul and His Letters 5, no. 2 (2015): 237–56. http://dx.doi.org/10.2307/jstudpaullett.5.2.0237.

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Since the work of Sanders, the question of participation has been at the center of Pauline soteriological debates. In this article, we argue that the salvation-historical and apocalyptic aspects of Paul's thought can be integrated by means of what might be called “cultic theosis.” We begin by looking at the way the cult figured prominently in Jewish eschatological hopes (e.g., Isa 2:2–3; 56:3–7; Ezek 40–48; Mal 3:1–3). We also show that in certain texts it was linked to participation in divine realities or what could broadly be described as “theosis” (e.g., Sir 50:1–22; Philo, Somn. 2.188–89; 2.231–32; 4Q511 XXXV, 3–5; 1QHᵃ XI, 21–22; 4Q400 II, 1). It is against this background that we investigate Paul's cultic language in 1 Corinthians. Not only does Paul view the church as the eschatological temple (1 Cor 3:16–17; 6:19), according to him it is through the ongoing cultic life of the church that believers participate in the body of “the man from heaven” (1 Cor 10:16–17; 15:47–49) and enter into the presence of heavenly realities (1 Cor 11:10). Moreover, our survey of Jewish texts illuminates Paul's account of the Lord's Supper (1 Cor 11:23–26), which itself evokes cultic imagery (e.g., Exod 24:3–11). Specifically, it explains the way Paul describes participation (κοινωνία) in Christ through the eucharist (1 Cor 10:16–17) in terms of Israel's sacrificial worship, through which the people become “sharers” (κοινωνοί) in the altar (1 Cor 10:18).

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Kuecker, Aaron J. ""You Will Be Children of the Most High": An Inquiry into Luke's Narrative Account of Theosis." Journal of Theological Interpretation 8, no. 2 (2014): 213–28. http://dx.doi.org/10.2307/jtheointe.8.2.0213.

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ABSTRACT Motivated by Luke's insistence on the ascension of Jesus, this essay investigates the potential for reading Luke–Acts as a witness to a particular vision of salvation as theosis. The argument begins with the introduction of Jesus in the annunciation as "Son of the Most High" and moves to Jesus' provocative teaching in Luke 6:35–36 that those who practice enemy love and radical generosity will be called "sons of the Most High" precisely because the Father practices enemy love and radical generosity. It culminates with the ascended Jesus' enactment of the practices of enemy love and radical generosity in an encounter with his enemy Saul of Tarsus. The essay identifies Acts 9 as a primary exemplar of theosis as a Spirit-enabled, ecclesial, nonviolent, full-bodied participation in the body, life, and ongoing history of the ascended Lord Jesus. According to the narrative logic of Acts 9, Saul is incorporated into the ascended Lord Jesus and into the church through the power of the Spirit and in baptism. Saul's theosis becomes evident throughout Acts in his Spirit-effected transformation from a life of violence to a life marked by practices of enemy love and generosity. Luke–Acts supports a version of theosis that is both counter-imperial—with its insistence on enemy love and power for the sake of blessing—and fully Trinitarian. It is the Spirit who incorporates humans into the life and ongoing history of Jesus, thus joining them to the life of God and the God-like pattern of life described in Luke–Acts.

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Barbarick, Clifford A. ""You Shall Be Holy, For I Am Holy": Theosis in 1 Peter." Journal of Theological Interpretation 9, no. 2 (2015): 287–97. http://dx.doi.org/10.2307/jtheointe.9.2.0287.

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ABSTRACT In recent years, NT scholars have recognized the idea of "theosis" or "deification" within the pages of various NT writings. To date, however, little to nothing has been written about theosis in 1 Peter. This article seeks to fill the lacuna. For the author of 1 Peter, conformity to the holiness of God is the telos of the Christian community. The community is called to fulfill the purposes of Israel by embodying God's holiness and, thereby, leading the nations to worship God. For the author of 1 Peter, however, the content of God's holiness is defined by the pattern of Christ. In other words, the community will be conformed to the image of God by imitating Christ's example. As in Pauline theology, Christosis is theosis. The author also affirms that conformity to God's holiness is accomplished corporately by means of divine enablement. It is as Israel, not as individuals, that they fulfill their telos. And it is only because they have been regenerated and continually nourished by the "living and enduring word of God" (1:23) that the community can be conformed into the image of God revealed through Christ.

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Posset, Franz, Simo Peura, and Antti Raunio. "Luther und Theosis Vergottlichung als Thema der abendlandischen Theologie." Sixteenth Century Journal 22, no. 4 (1991): 825. http://dx.doi.org/10.2307/2542423.

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Jacobs, Jonathan D. "An Eastern Orthodox Conception of Theosis and Human Nature." Faith and Philosophy 26, no. 5 (2009): 615–27. http://dx.doi.org/10.5840/faithphil200926560.

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Nawracała, Tomasz. ""Might we become God?" Some methodological remarks on theosis." Poznańskie Studia Teologiczne, no. 26 (January 1, 2012): 165. http://dx.doi.org/10.14746/pst.2012.26.9.

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Hahn, Michael S. "Theosis/deification: Christian doctrines of divinization East and West." Medieval Mystical Theology 28, no. 1 (January 2, 2019): 72–74. http://dx.doi.org/10.1080/20465726.2019.1622230.

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Austin, Michael W. "The Doctrine of Theosis: A Transformational Union with Christ." Journal of Spiritual Formation and Soul Care 8, no. 2 (November 2015): 172–86. http://dx.doi.org/10.1177/193979091500800204.

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Collin, James Henry. "SOUL‐MAKING, THEOSIS, AND EVOLUTIONARY HISTORY: AN IRENAEAN APPROACH." Zygon® 54, no. 2 (May 14, 2019): 523–41. http://dx.doi.org/10.1111/zygo.12518.

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Lam, Jason Tsz Shun. "Theosis, Sino-Christian Theology and the Second Chinese Enlightenment." International Journal for the Study of the Christian Church 15, no. 4 (October 2, 2015): 371–72. http://dx.doi.org/10.1080/1474225x.2015.1115271.

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HAYNES, DANIEL. "‘THE METAPHYSICS OF CHRISTIAN ETHICS: RADICAL ORTHODOXY AND THEOSIS’." Heythrop Journal 52, no. 4 (March 8, 2010): 659–71. http://dx.doi.org/10.1111/j.1468-2265.2009.00539.x.

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Mosser, Carl. "Orthodox–Reformed Dialogue and the Ecumenical Recovery of Theosis." Ecumenical Review 73, no. 1 (January 2021): 131–51. http://dx.doi.org/10.1111/erev.12582.

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Juurikkala, Oskari. "The Ontology of Theosis: Insights from Maximus the Confessor." Theological Research. The Journal of Systematic Theology 8 (November 30, 2021): 7. http://dx.doi.org/10.15633/thr.4125.

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Zega, Foriaman, and Hendi H. "Konsep Pertobatan Menurut 2 Korintus 7: 8-11." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 30–43. http://dx.doi.org/10.46965/jtc.v4i1.215.

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AbstractRepentance is the second thing we do after we believe and are baptized into Christ Jesus. Repentance means transforming the salvation every day and becoming a lifestyle of believers. Repentance will continue to perfect the image of God in us becoming more and more like God or Christ. And in the end the believers will be united in God (Theosis) by the grace of God. Therefore, the issue of repentance is important to discuss so that every believer can understand this doctrine and practically could do it in his life with Christ. Repentance always starts from sorrow or tears for the sins committed. This tears is the basis of the repentance described by the Apostle Paul in 2 Corinthians 7: 8-11. Then repentance and tears will continually purify our sinful nature to be like Christ likeness. This paper will study the theory or concept of repentance according to the Apostle Paul and will be supplemented by Patristic literature or the Fathers of the Church’s concept.Keywords: Repentance; tears; salvation; theosis; nous.AbstrakPertobatan adalah hal kedua yang kita kerjakan setelah kita percaya dan dibaptis dalam Kristus Yesus. Pertobatan berarti mengerajakan keselamatan kita setiap hari dan menjadi gaya hidup orang percaya. Pertobatan akan terus menyempurnakan gambar Allah di dalam diri kita menjadi semakin serupa dengan Allah atau Kristus. Dan pada akhirnya kita akan menyatu di dalam Allah (Theosis) oleh anugerah Allah. Sebab itu masalah pertobatan ini penting dibahas supaya setiap orang percaya dapat memahami hal ini dan secara praktis dapat mengerjakannya dalam kehidupannya bersama Kristus. Pertobatan selalu dimulai dari dukacita atau kesedihan akan dosa-dosa yang dilakukan. Dukacita ini adalah dasar pertobatan yang dijelaskan Rasul Paulus di dalam 2 Korintus 7:8-11. Selanjutnya pertobatan dan tangisan dikerjakan untuk semakin hari semakin serupa dengan Kristus. Tulisan ini akan mengkaji teori atau konsep pertobatan menurut Rasul Paulus dan akan dilengkapi dengan literarur Patristik atau para Bapa Gereja.Kata Kunci: pertobatan; dukacita; keselamatan; theosis; nous .

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Turner, James T. "The Mind of the Spirit in the Resurrected Human." Philosophia Christi 21, no. 1 (2019): 167–86. http://dx.doi.org/10.5840/pc201921116.

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The Scriptures suggest that Christians are to grow up into the “mind of Christ” or, as Craig Keener calls it, the “mind of the Spirit.” While there have been a few recent works that discuss how mental sharing between the human person and the divine person(s) might contribute to sanctification (for example, Alston), there are not any that discuss a mereological account of how the mental union works with reference to the bodily resurrection. Since I understand the human’s eschatological union with the divine to be the occasion of theosis, I offer in this paper a metaphysical model of at least one aspect of theosis: a part/whole relationship between the mind of a human and the mind of the Spirit, with reference to the eschatological bodily resurrection. I call the union “mental saturation.”

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Artemiuk, Przemysław. "Przebóstwienie człowieka następstwem Wcielenia. Perspektywa chrystologiczna kard. Christopha Schönborna." Studia Oecumenica 19 (December 23, 2019): 143–64. http://dx.doi.org/10.25167/so.679.

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W artykule autor ukazuje tajemnicę przebóstwienia człowieka, zgodnie z myślą Ch. Schönborna, jako następstwo Wcielenia. Idea theosis, charakterystyczna dla teologii wschodniej, współbrzmi harmonijnie z tajemnicą Wcielenia. Chrześcijańskie pojmowanie theosis nie ma nic wspólnego z samoubóstwieniem człowieka, jest raczej uwolnieniem się od fałszywego obrazu Boga, aby otworzyć się na pełne bogactwo życia trynitarnego. Celem Wcielenia jest przebóstwienie człowieka – po to bowiem Bóg stał się człowiekiem, aby człowiek mógł zjednoczyć się na wieki z Bogiem. Przebóstwienie człowieka oznacza jego „usynowienie”, bowiem Chrystus przychodząc na ziemię nie chciał zmienić czy zastąpić ludzkiej natury, pragnął ją „doprowadzić” tam, gdzie była przed upadkiem, a więc według pierwotnego zamierzenia Stwórcy – do nieśmiertelności. Ch. Schönborn podkreśla, że przebóstwienie dokonuje się już tutaj na ziemi przez sakramenty Kościoła, które sprawiają nasze usynowienie w Synu, „odtwarzają” w nas Jego życie.

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Nasonov, R. A. "Богословие Страстей И. С. Баха сквозь призму песни И. Хермана Herzliebster Jesu: феосис по-лютерански?" Научный вестник Московской консерватории, no. 3(38) (September 25, 2019): 94–105. http://dx.doi.org/10.26176/mosconsv.2019.38.3.004.

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The essence of this article is an attempt to interpret of St. John Passion and St. Matthew Passion by J. S. Bach as a single theological concept, consisting of two parts. This concept can be considered as sui generis counterpart to the Eastern Christian idea of divinization (theosis); M. Luther laid its foundations, but it was finally developed in the Passions by Bach, who relied on the traditions of Lutheran piety presented primarily in church hymns. The hypothesis of the article is that Bach did not accidentally use the various stanzas of J. Heermann’s Passion hymn Herzliebster Jesu in both works; to set forth his own version of the theory of atonement, he combines, following Heermann, two theological motives ‒ Jesus as Messiah and as embodiment of Divine Love. The complex relationship of these motives is reflected in the musical symbolism of the two masterpieces and in the features of their libretti. At the same time, the point of view widespread in Western musicology is challenged, according to which St. John Passion and St. Matthew Passion express two opposite, mutually exclusive doctrines of atonement, which supposedly coexisted in Lutheranism from the very beginning of its history. Статья представляет собой опыт интерпретации «Страстей по Иоанну» и «Страстей по Матфею» И. С. Баха как единой богословской концепции, состоящей из двух частей. Эту концепцию можно считать своеобразным аналогом восточнохристианской идеи обожения (феосиса); ее основы заложил М. Лютер, однако в завершенном виде она складывается в Страстях Баха, который опирался на традиции лютеранского благочестия, представленные прежде всего в церковных песнях. Согласно содержащейся в статье гипотезе Бах не случайно использовал в обоих Пассионах различные строфы Страстно́ й песни И. Хермана «Возлюбленный Иисусе»: чтобы изложить собственную версию учения об Искупительной Жертве, он объединяет, вслед за Херманом, богословские мотивы мессианства Иисуса и воплощения в Его фигуре Божественной Любви. Сложное соотношение этих мотивов получает отражение в музыкальной символике двух шедевров и в особенностях их либретто. При этом в статье оспаривается распространенная в западном музыковедении точка зрения, согласно которой «Страсти по Иоанну» и «Страсти по Матфею» выражают две противоположные, взаимоисключающие теории искупления, якобы сосуществовавшие в лютеранстве с самого начала его истории.

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Leneghan, Francis. "Preparing the Mind for Prayer: The Wanderer, Hesychasm and Theosis." Neophilologus 100, no. 1 (October 13, 2015): 121–42. http://dx.doi.org/10.1007/s11061-015-9455-3.

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Williams, A. N. "Light from Byzantium: The Significance of Palamas’ Doctrine of Theosis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 3, no. 4 (November 1994): 483–96. http://dx.doi.org/10.1177/106385129400300411.

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Lynch, William T. "After the Gold Rush: Cleaning Up after Steve Fuller’s Theosis." Philosophy of the Social Sciences 48, no. 5 (July 20, 2018): 505–23. http://dx.doi.org/10.1177/0048393118785637.

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Remedios and Dusek have provided a useful contextualization of Steve Fuller’s recent work in social epistemology. While they have provided some good criticisms of some of Fuller’s new ideas, they fail to provide a systematic critique of Fuller’s retreat from a naturalistic and materialist social epistemology for one embracing transhumanism, intelligent design, and the proactionary imperative. An alternative approach is developed, drawing on Fuller’s early work and incorporating recent work on our biological and cultural evolution as a species.

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Journal articles on the topic 'Theosis'

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