Ladies and gentlemen, dear friends,
In this presentation I would like to contribute to our contemplation on the notion of deification. I wish to delve into the scriptural origins of the concept, emphasize the distinctions between the notions of deification and justification, and explore why the idea of deification has been more prevalent in Eastern than in Western Theology. Lastly, I would like to discuss the wealth of insight provided by TLIG in helping us deepen our comprehension of deification.
Deification, also called theosis, posits that humans can attain a likeness to God through a process of transformation or deification, or as expressed in the TLIG Messages, a process of becoming divine through participation. This belief has been central to Eastern Orthodox Christianity since the early centuries of the church. Although legal thinking challenged it in the West, it is also present in the writings of famous thinkers of Western theology.
Origins in Scripture
The idea of deification can be traced to the creation story in the book of Genesis, where it is written that God fashioned humans in His own image and likeness (Genesis 1:26-27). This implies that we inherently resemble God and possess the capacity to mirror His character and qualities in our lives.
In the New Testament, the notion of deification is further developed. For instance, in the Letter of St. Peter, it is written that God has provided us with “precious and very great promises, so that through them you may become partakers of the divine nature” (2 Peter 1:4). This indicates that our participation in the divine nature is not a mere remote possibility, but rather an opportunity made accessible to us through God’s promises.
Similarly, in the letter to the Ephesians, it is written that God “predestined us for adoption to himself as sons through Jesus Christ” (Ephesians 1:5). This adoption into God’s family implies a transformation of our identity and character as we become more similar to God’s Son, Jesus Christ.
In the Gospel of John, Jesus says, “I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing” (John 15:5). This metaphor of the vine and the branches suggests a close and intimate ontological connection between Jesus and His followers, as well as the potential to share in His life and power.
These scriptural passages, along with others, serve as the foundation for the notion of deification in Christian theology. They propose that our participation in the divine nature is not a remote or unattainable objective, but rather a possibility made real through our relationship with God and our union with Jesus Christ.
Deification carries significant implications for our understanding of human nature and our relationship with God. It reminds us that we are created in the image and likeness of God, and that our ultimate purpose is to share in His divine life. It also highlights the importance of spiritual transformation and the role of grace in the process of sanctification.
Eastern Thought – Maximus the Confessor
Within the Eastern Orthodox tradition, deification is perceived as a process of unification with the Divine by engaging in His divine energies. This process does not entail obtaining new traits or qualities; rather, it involves fully embracing our inherent nature as humans created in God’s image and likeness. The objective of deification is not to replace God or possess something that does not belong to God, but to adopt God-like attributes and virtues in our character.
A key figure advocating this Orthodox theological viewpoint is Saint Maximus the Confessor, whose writings extensively discuss the subject. A renowned theologian and monk of the Eastern Orthodox Church, Saint Maximus lived in the 7th century and asserted that deification represented the ultimate goal of a Christian life, achievable through Christ’s incarnation and the Holy Spirit’s work.
According to Maximus, deification encompasses the transformation of an individual’s entire being, including body and soul, enabling one to become increasingly Christ-like and reflect His image in one’s life. This transformation not only involves acquiring new virtues and qualities, but also purifying and illuminating one’s thoughts, emotions, and desires.
A significant contribution from Maximus to the deification concept is his differentiation between the natural and supernatural aspects of human nature. He postulated that humans were created with an innate capacity for deification, a gift from God at creation. This inherent capacity for deification manifests in human abilities such as reason, love, and the choice of good.
However, Maximus also contended that this innate deification capacity was impaired by humanity’s fall into sin, which corrupted human desires and distanced them from God, making deification an arduous goal to achieve independently from God.
To surmount this challenge, Maximus underscored the crucial role of Christ’s incarnation and the Holy Spirit’s work in the deification process. He asserted that Christ, being entirely divine and human, had reinstated the natural capacity for deification in humans, offering them the opportunity to become like God.
Maximus also maintained that the Holy Spirit’s work was vital for deification. He argued that the Holy Spirit purified and illuminated human thoughts, emotions, and desires, enabling individuals to engage in the divine energies of God.
Furthermore, Maximus emphasized the significance of prayer and asceticism in the deification process. He believed that these practices helped cleanse human thoughts, emotions, and desires, preparing them for the Holy Spirit’s work.
Maximus posited that deification was not a remote or abstract concept, but a genuine and achievable goal in this life. He believed that the Christian life’s purpose was to become like Christ, a transformation made possible through the Holy Spirit’s work and human cooperation.
Saint Maximus the Confessor’s writings on deification have profoundly influenced the Eastern Orthodox tradition and continue to inspire and guide Christians today. His emphasis on the innate capacity for deification, the importance of Christ’s incarnation, the Holy Spirit’s work, and the role of prayer and asceticism in the deification process reminds us that the Christian life’s goal is not merely the forgiveness of sins, but also transformation into Christ’s image and participation in His divine life.
Although less prominent in Western theology, the deification concept is often linked to the notion of deification through grace. Theologians such as Augustine and Aquinas stressed the significance of grace in the sanctification process, understood as a gradual transformation of the human person through the Holy Spirit’s indwelling. This transformative process results in participation in the divine nature, and ultimately, sharing in God’s eternal life.
Difference between deification and justification
Distinguishing Deification and Justification
Within Christian theology, our connection with God is often explored through two interrelated concepts: deification and justification.
Justification refers to the act of being declared righteous in God’s eyes through faith in Jesus Christ. Through faith, our sins are forgiven, and we are considered righteous before God, even though we remain sinners in need of His grace.
Conversely, deification involves becoming like God through a transformative or divinizing process. This transformation not only includes the forgiveness of our sins, but also the development of our character and virtues, as we become increasingly Christ-like and mirror His image in our lives.
Although related, justification and deification are distinct concepts. Justification marks the beginning of our relationship with God, encompassing the forgiveness of our sins and our integration into God’s family. Christ’s death and resurrection opened heaven’s gates, inviting us to enter. Deification, however, is the continuous process of developing God-like character and virtues. It represents the Divine energy that allows us to attain God’s likeness and companionship, which we will fully enjoy in paradise.
A helpful approach to understanding the difference between justification and deification is to view justification as the legal aspect of our relationship with God and deification as the relational aspect. Justification pertains to our standing before God, while deification involves our connection with Him and our participation in His divine life.
Both justification and deification are crucial aspects of our relationship with God and necessary for our salvation. Justification reminds us that salvation is a gift of God’s grace, not something we can achieve through our own efforts. Deification, on the other hand, emphasizes that salvation involves more than just the forgiveness of our sins—it also includes the transformation of our character and virtues.
Western Emphasis on Justification
So, as mentioned, Eastern theology has consistently highlighted and emphasized the concept of deification throughout its theological history. Western theology, on the other hand, has predominantly focused on justification. This difference is partly due to Western theology being inspired by forensic or juridical thinking, which, while rooted in Biblical foundations, was further developed under the influence of Roman Law.
Roman Law’s impact on Christian theology of justification can be traced back to Apostle Paul’s writings, which employed legal language and concepts to elucidate the doctrine of justification by faith. This legal language reflected Roman Law’s influence, the legal system of the Roman Empire during the New Testament era.
Roman Law’s justification referred to the legal procedure of declaring someone righteous or innocent in court. This process involved a judge examining evidence and rendering a verdict based on case facts. Consequently, justification language became associated with legal proceedings and the courtroom.
The Apostle Paul utilized this legal language of justification to explain the Christian doctrine of salvation by faith. He stated that “all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus” (Romans 3:23-24). In other words, Paul argued that we are all guilty before God and deserving of punishment; but through faith in Jesus Christ, we can be declared righteous or innocent before God, just as a defendant in court is declared innocent.
Roman Law’s influence on Christian theology of justification is also evident in the development of the concept of imputed righteousness. Central to Protestant theology, this idea posits that God declares us righteous not due to our inherent righteousness, but because of Christ’s righteousness, which is imputed or credited to us through faith. Reformers such as Martin Luther, Philip Melanchton and John Calvin, all three law scholars, emphasized the legal language of justification and its implications for salvation. The Protestant Reformation, initiated in the 16th century, aimed to reform the Catholic Church and return to Biblical teachings. There are at least three reasons why deification was less emphasized in Protestant tradition:
- Justification by Faith Alone
One crucial teaching during the Reformation was the doctrine of justification by faith alone. This doctrine stressed the significance of faith in human salvation and shifted the focus towards legal aspects of salvation rather than relational and ontological aspects. Luther illustrated this by saying we have a new robe of Christ, making us just in God’s eyes, not because of any transformation beneath the robe, marking a departure from the deification concept.
- The Enlightenment’s Influence
The Enlightenment, an 18th-century cultural movement emphasizing reason, science, and individualism, led to increased focus on human experiences and conditions, rather than transcendent or supernatural aspects of religion. This movement affected Protestant theology more than Catholic and Orthodox theologies, causing deification to lose its relevance or meaning to Protestant theologians.
- Sola Scriptura
Protestant emphasis on sola scriptura, the belief that the Bible is the sole authority for Christian faith and practice, might have also contributed to deification’s decline. While deification is present in the Bible, it isn’t as prominent as other theological concepts like justification by faith or atonement. Consequently, Protestant theologians may have prioritized other concepts over deification.
Despite deification’s decline in Protestant theology, recent attempts have been made to revive the concept. Here are a few notable examples:
- John Wesley: The founder of Methodism emphasized sanctification, the process of becoming more Christ-like, to reintroduce deification. Wesley believed that the Christian life’s goal was complete transformation into Christ’s likeness, enabled by the Holy Spirit’s work.
- Karl Barth: This Swiss Reformed theologian emphasized union with Christ to revisit deification. Barth believed that the relationship between Christ and His followers was not merely moral or ethical, but a union where believers share in Christ’s life and power.
- J.I. Packer: This Anglican theologian also underscored the idea of union with Christ to revive deification. Packer believed that the Christian life’s goal was not only sin forgiveness, but also transformation into Christ’s image and sharing His life and power.
- Dallas Willard: This American philosopher and theologian emphasized spiritual formation to recover deification. Willard believed that the Christian life’s goal was the transforming into Christ’s image, requiring a deliberate and intentional spiritual formation process.
These theologians, among others, have highlighted deification in various ways, attempting to revive this critical concept in Protestant theology.
In conclusion, while justification and deification are related concepts, they aren’t identical. Both are essential aspects of our relationship with God and necessary for our salvation. Let us strive to grow in both our understanding of these concepts and in our participation in them as we seek to become more like Christ and reflect His image in our lives.
Deification in the True Life in God Messages
As those attending this retreat in Vadstena will all know, The True Life in God (TLIG) Messages, received by Vassula Ryden between 1985 and 2023, are a series of divine revelations from God, Jesus, the Holy Spirit, and the Virgin Mary, among others. These messages address various spiritual themes, including salvation, unity, and the end times, and provide guidance on living a life of faith, love, and devotion. A central theme in these messages is deification or theosis.
Deification as the Ultimate Goal of the Spiritual Journey
In the TLIG Messages, deification is presented as the process by which a human being becomes united with God and participates in the divine nature. This spiritual transformation aims to bring the person into a close relationship with God, enabling him/her to experience God’s love, grace, and presence more fully.
A quote from one of the TLIG Messages, dated May 5, 2001, explains this:
” look now and learn: -blessed are those whose hearts were open to be cleansed and prepared to receive the Holy Spirit for a transformation, they shall be deified and called sons and daughters of the Most High, they shall be called gods by participation;”
As stated in the quote, deification is not about becoming God or equal to God. Instead, it involves participating in the divine life: experiencing God’s love, grace, and presence more fully, and ultimately becoming more Christ-like. This transformative process requires both God’s grace and the individual’s cooperation, which involves repentance, humility, love, and prayer.
Cultivating an Intimate Relationship with God
The TLIG Messages often emphasize the importance of cultivating an intimate relationship with God, and opening oneself to the guidance of the Holy Spirit. For instance, in a TLIG Message dated August 12, 1998, Jesus calls the soul to call to God:
“transfigure my heart into a pure heart and deify me through the divine power of Your Holy Spirit, the Paraclete, the Divine; let Him shine within me like a Parousia now, and my soul will live and will glorify Your Triune Divinity as well;”
The process of deification is essential for personal sanctification and growth in holiness. The TLIG Messages highlight that the journey towards deification is continuous, requiring a constant commitment to spiritual growth.
This process involves growing in the treasures of God, his life, his virtues as expressed in this TLIG Message of December 31, 2000:
“My intentions were to fill you with treasures [virtues] and perform marvels within them in order to build up in them the fullness of Myself; My benevolent intention was to pour wholeheartedly Myself in you and deify you;”
Role of the Church and the Sacraments
The role of the Church and the sacraments is also highlighted in the process of deification. The sacraments, particularly the Eucharist, are seen as a means of grace that enable the believer to grow in holiness and participate more fully in the divine life. In a TLIG Message dated October 16, 2000, Jesus states:
“to save all the humble of the earth who receive Me and to give them imperishable life I became Bread to give Myself to you; and through this Communion I sanctify all who receive Me, deifying them to become the flesh of My Flesh, the bones of My Bones; by partaking Me, I who am Divine, you and I become one single body, spiritually united; we become kin, for I can turn you into gods by participation; through My Divinity I deify men;”
In summary, deification in the TLIG Messages is a transformative process that enables an individual to participate in the divine nature and experience the presence of God in a profound and life-changing way. The TLIG Messages emphasize the importance of cultivating an intimate relationship with God and opening oneself to the guidance of the Holy Spirit. This process of deification involves both God’s grace and the individual’s cooperation, as they strive to grow in holiness and become more like Christ. Thus, the TLIG Messages speak on the concept of deification very much along the lines of Christian theology as we have seen above, and revives the concept spiritually for our times.
