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Rakestraw's article in JETS (on theosis) makes a distinction that I think is useful -- here between patristic and Wesleyan understanding and an idea of Barth's, and his ilk:
(see bold at bottom)
I. BIBLICAL THEMES
Two verses, more than any others, provide the basis for theosis theology:
Gen 1:26 and 2 Pet 1:4. The Genesis text speaks of men and women as
created in the image and likeness of God. The Greek fathers taught that, in
the fall, humanity lost the likeness but retained the image. In their view,
according to G. L. Bray,
the Christian life is best conceived as the restoration of the lost likeness to
those who have been redeemed in Christ. This is a work of the Holy Spirit, who
communicates to us the energies of God himself, so that we may become partakers
of the divine nature (2 Peter 1:4). The energies of God radiate from his
essence and share its nature; but it must be understood that the dei˜ed person
retains his personal identity and is not absorbed into the essence of God, which
remains for ever [ sic] hidden from his eyes.7
Whether the focus is placed on the image or the likeness of God being
restored, or whether one sees these terms as synonymous, the concept of the
Christian’s reintegration into the life of God remains central in all understandings
of theosis.
Peter writes in his second epistle that our Lord’s “divine power has given
us everything we need for life and godliness,” so that through his promises
we “may participate in [literally, “become sharers (koinonoi) of ”] the divine
nature and escape the corruption in the world caused by evil desires” (2 Pet
1:4). This text is quoted extensively by divinization writers, who do not believe,
as Karl Barth does, that Peter is speaking of nothing more than “the
practical fellowship of Christians with God and on this basis the conformity
of their acts with the divine nature.”8
There are numerous other Biblical texts that provide, in the view of theosis
theologians, Scriptural grounding for the doctrine. The high-priestly prayer
of Jesus in John 17, that all may be one as the Father and Son are one (vv.
11, 21–23), is frequently utilized, as is the Pauline theme of the Christian
life being a life “in Christ.” 9 Many texts in Ephesians and Colossians are
drawn upon, especially those speaking of Christ as the image of God (Col
1:15–18) and Christians as those who put on the image of the heavenly man
being renewed in the likeness of God (Eph 3:16–19; 4:13–15; cf. also 1 Cor
15:49). 10
(o)Post Edited (PotOnWheel) : 10/14/2006 4:39:46 PM (GMT-5) |