A Manual Of Theosis

Rather than being shrouded in mystique, reduced to a transactional asceticism, or stripped down to mere piety, theosis is the transformation of the human person by grace, as it works in their will to move them in ever increasing freedom towards God. Gleaning from the Patristic wisdom contained in such works as the Philokalia, this short manual seeks to lay out the necessary practical framework for the systematic cultivation of theosis by connecting theoretical comprehension together with clarity of application. It aims to present the basics of theory and praxis, and the logic of their connection, in such a way that a person can faithfully understand and earnestly apply themselves to the "upward call of God in Christ Jesus." There is not another life with which we might undertake these efforts, therefore anyone who desires all that God has purchased for them by His Blood is urged thus to apply themselves to the exercise of theosis. From the tumult of the passions to the transformative nature of faith, and from practical apophaticism to the insight born of theoria, the stepping stones of watchfulness, stillness, and ceaseless prayer lead the grace-led person onward in their mystical union with the Lord Jesus Christ. The present work thus hopes to assist the faithful reader in fulfilling this, God's Gospel call to abide in Him and to be indwelt by Him.

'Deification' refers to the transformation of believers into the likeness of God. Of course, Christian monotheism goes against any literal 'god making' of believers. Rather, the NT speaks of a transformation of mind, a metamorphosis of character, a redefinition of selfhood, and an imitation of God. Most of these passages are tantalizingly brief, and none spells out the concept in detail.

Deification penetrates all spheres of human existence, and can be seen as an answer to most pending ultimate questions. It is essentially practical in its manifestation and uplifting in its content, but nevertheless, always evasive and arcane in itscomprehension. Aimed both at those who are already students of theosis and at those who are looking for an introductory text.

Evangelicalism is reaching an inflection point. The exodus of millennials from Evangelical churches and the growth of those self-identifying as "Nones," as in "None of the Above," for their church affiliation, is concerning for the movement's future. Evangelical leaders offer mixed responses to this challenge--from circling the wagons to an enthusiastic "Everything must change!" posture. Theosis takes a different approach. Seeking to understand Evangelicalism and its origins, this book suggests that Evangelicalism is best understood as the sibling of western, Enlightenment Modernity, which served it well . . . until the modern cultural ethos began to shift dramatically toward post-modernity. In this shift, young Evangelicals--principally postmoderns themselves--are abandoning "their father's Evangelicalism" and its perceived linearity, hyper-rationalism, either/or exclusivity, and faith expression, too often perceived as stripped of mystery and wonder. Theosis proposes that to move forward, Evangelicalism must go back to the future, to re-engage with the patristic understanding of salvation as theosis; deification, or union with God. This radical return--and broadening of the doctrine of salvation--has begun to gain traction in Western Christendom, slowly being considered as it has always in the Christian East, as mere Christianity.

Theosis shapes contemporary Orthodox theology in two ways: positively and negatively. In the positive sense, contemporary Orthodox theologians made theosis the thread that bound together the various aspects of theology in a coherent whole and also interpreted patristic texts, which experienced a renaissance in the twentieth century, even in Orthodox theology. In the negative sense, contemporary theologians used theosis as a triumphalistic club to beat down Catholic and Protestant Christians, claiming that they rejected theosis in favor of either a rationalistic or fideistic approach to Christian life. The essays collected in this volume move beyond this East–West divide by examining the relation between faith, reason, and theosis from Orthodox, Catholic, and Protestant perspectives. A variety of themes are addressed, such as the nature–grace debate and the relation of philosophy to theology, through engagement with such diverse thinkers as Thomas Aquinas, John Wesley, Meister Eckhart, Dionysius the Areopagite, Symeon the New Theologian, Panayiotis Nellas, Vladimir Lossky, Martin Luther, Martin Heidegger, Sergius Bulgakov, John of the Cross, Delores Williams, Evagrius of Pontus, and Hans Urs von Balthasar. The essays in this book are situated within a current thinking on theosis that consists of a common, albeit minimalist, affirmation amidst the flow of differences. The authors in this volume contribute to the historical theological task of complicating the contemporary Orthodox narrative, but they also continue the “theological achievement” of thinking about theosis so that all Christian traditions may be challenged to stretch and shift their understanding of theosis even amidst an ecumenical celebration of the gift of participation in the life of God.

In The Theosis of the Body of Christ: From the early British Apostolics to a Pentecostal Trinitarian Ecclesiology Jonathan Black builds on the early ecclesiology of the Apostolic Church to offer a Pentecostal ecclesiology rooted in Trinitarian theosis and Pentecostal Spirit-baptism.

“Wealth without work Pleasure without conscience Science without humanity Knowledge without character Politics without principle Commerce without morality Worship without sacrifice. https://vidjambov.blogspot.com/2023/01/book-inventory-vladimir-djambov-talmach.html St. Gregory the Theologian writes of Basil the Great: "He removed all the thorns and stumbling blocks which were in our way, upon which the enemy relied in their attack upon us. He took hold of one, grasped another, thrust away a third. He became to some a stout wall and rampart, to others an axe breaking the rock in pieces, or a fire among the thorns, as the divine Scripture says, easily destroying the brushwood and those who were insulting the Godhead." "He carefully complied with the laws of obedience and spiritual order. Accordingly he visited him, with instruction and advice. While obedient to his wishes, he was everything to him, a good counsellor, a skilful assistant, an expounder of the Divine Will, a guide of conduct, a staff for his old age, a support of the faith, most trusty of those within, most practical of those without, in a word, as much inclined to goodwill, as he had been thought to hostility." With his holy conduct "in return for his love, he was requited with authority." /// I will finish my words with a phrase from St. Gregory the Theologian for Basil the Great: "The holy man of God was a metropolitan of the true Jerusalem above." The same is true for the blessed George. He desired the city above, the true metropolis, and he lived for the acquisition of the Kingdom of God, and during the blessed moments of his life and with painful longing he was nostalgic for the above, so that he actually was and became a metropolitan of the Jerusalem above, where he will pray for his Brotherhood, his spiritual children and for all his friends, brethren, as well as all those who fought against him, but he will especially pray for the glory and stability of the Church for which he worked tirelessly both venerably and martyrically. /// So also many of us felt who had the blessing to come to know the Abbot Fr. George. He was a father, brother, teacher, consultant, supporter, friend, support, consolation, rest and joy. I am thankful for many things, his theological words, his important presence in the Church and in my life, for his prayers and his love, as well as for his great sympathy for the problems I face in my Sacred Metropolis, since with his knowledge of canon law and his views on genuine traditional monasticism he took a clear position in favor of the Church and the Bishop, which others do not do. He invited me (in 2000) to the feast of his Sacred Monastery, to lend his support in these matters, with a heartfelt Salutation (published in my book Orthodox Monasticism).

Evangelicalism is reaching an inflection point. The exodus of millennials from Evangelical churches and the growth of those self-identifying as "Nones," as in "None of the Above," for their church affiliation, is concerning for the movement's future. Evangelical leaders offer mixed responses to this challenge--from circling the wagons to an enthusiastic "Everything must change!" posture. Theosis takes a different approach. Seeking to understand Evangelicalism and its origins, this book suggests that Evangelicalism is best understood as the sibling of western, Enlightenment Modernity, which served it well . . . until the modern cultural ethos began to shift dramatically toward post-modernity. In this shift, young Evangelicals--principally postmoderns themselves--are abandoning "their father's Evangelicalism" and its perceived linearity, hyper-rationalism, either/or exclusivity, and faith expression, too often perceived as stripped of mystery and wonder. Theosis proposes that to move forward, Evangelicalism must go back to the future, to re-engage with the patristic understanding of salvation as theosis; deification, or union with God. This radical return--and broadening of the doctrine of salvation--has begun to gain traction in Western Christendom, slowly being considered as it has always in the Christian East, as mere Christianity.