For all who are led by the Spirit of God are sons of God.
For you did not receive the spirit
of slavery to fall back into fear, but you have received the spirit
of sonship. when we cry, "Abba! Father!" It is the Spirit himself
bearing witness with our spirit that we are children of God, and if
children, then heirs, heirs of God and fellow heirs with Christ,
provided we suffer with him in order that we may also be glorified
I myself have
said, 'You are gods, and all of you are sons of the Most High."
John 17: 21-22 That they may all
be one; even as you, Father, are in me, and I in you. That they
also may be in us, that they may be one ; even as we are one.
2 Peter 1:3 YOU MAY BECOME
PARTAKERS of the DIVINE NATURE [and] escape from the
corruption that is in the world because of passion.
3:2 My dear people, we
are already the children of God but what we are to be in the future
has not yet been revealed; all we know is, that when it is revealed
we shall be like him because we shall see him as he really is.
“It is a serious thing to live in a
society of possible gods and goddesses, to remember that the dullest
and most uninteresting person you talk to may one day be a creature
which, if you saw it now, you would be strongly tempted to worship.
. . “
C.S. Lewis The Weight of Glory
“(God) said that we were "gods" and
He is going to make good His words. If we let Him-for we can prevent
Him if we choose—He will make the feeblest and filthiest of us into
a god or goddess, dazzling, radiant, immortal creature, pulsating
all through with such energy and joy and wisdom and love as we
cannot now imagine, a bright stainless mirror which reflects back to
God perfectly (though, of course, on a smaller scale) His own
boundless power and delight and goodness. The process will be long
and in parts very painful; but that is what we are in for”. —C. S.
Lewis, Mere Christianity 174-5
“God said to this hairless monkey,
"get on with it, become a god." —C. S. Lewis, A Grief Observed
“. . . the Spirit and our spirit
bear united witness that we are children of God. And if we are
children we are heirs of God and co-heirs with Christ, sharing his
sufferings so as to share his glory."
“They (those who love him) are the
ones he chose specially long ago and intended to become true images
of his Son, so that his Son might be the eldest of many brothers.” —
“By Christ, God) hath given us most
great and precious promises: that by these you may be made partakers
of the divine nature: flying the corruption of that concupiscence
which is in the world." (II Peter 1:4)
"For whom (God) forknew, he also
predestinated to be made conformable to the image of His Son, that
he might be the firstborn amongst many brethren." (Romans 8:29)
"We all beholding the glory of the
Lord with open face, are transformed into the same image from glory
into glory, as by the Spirit of the Lord." (II Corinthians 3:18)
"We see now through a glass in a
dark manner; but then face to face. Now I know in part; but then I
shall know even as I am known." (I Corinthians 13:12)
"It hath not yet appeared what we
shall be. We know that, whe he shall appear, we shall be like
to Him because we shall see Him as He is." (I John 3:2)
“Now the Lord is the Spirit, and
where the Spirit of the Lord is, there is freedom. And we, with our
unveiled faces reflecting like mirrors the brightness of the Lord,
all grow brighter and brighter as we are turned into the image that
we reflect; this is the work of the Lord who is Spirit.” 2 Cor.
.”..if God has made you son, then
he has made you heir.” Gal. 4:7
Gregory of Nazianzen
"God brings the
dead to life as partakers of fire or light. But whether even all
shall hereafter partake of God, let it be elsewhere discussed
Cappadocian theologian, Doctor of
the Church, one of the Four Fathers of the Greek Church. He is
sometimes called Gregory Theologus. He studied widely in his youth
and was from his student days a friend of St. Basil the Great. Basil
appointed the unwilling Gregory to a bishopric, and Gregory
succeeded him as principal leader of the conciliatory party in the
church struggle against Arianism. In 379, Gregory was chosen bishop
of Constantinople. By his preaching he wrought a great revival of
The Risen Christ "still pleads even
now as Man for my salvation, for He continues to wear the Body which
He assumed, until He makes me God by the power of His Incarnation”
By 396 he had become bishop of
“He has called
men gods that are deified of His Grace,
not born of His Substance.
Basil the Great
Greek bishop of Caesarea
in Cappadocia after A.D. 370
and a vigorous opponent of Arianism.
“Souls wherein the Spirit dwells,
illuminated by the Spirit, themselves become spiritual, and send
forth their grace to others. Hence comes . . . abiding in God, the
being made like to God, and, highest of all, the being made God.”
—St. Basil the Great, On the Spirit.
Irenaeus (A.D. 125-202)
born around the year A.D. 125, a native of Asia Minor.
While very young, St. Irenaeus became the pupil of St. Polycarp in
Smyrna. St. Polycarp is one
of the Apostolic Fathers, having been a pupil of the Apostle St.
John. St. Irenaeus became a priest of the Church of
during the prosecution of Marcus Aurelius. In A.D. 177, Irenaeus was
sent to Rome. St. Irenaeus returned to Lyons to occupy the vacant
bishopric, by which time the persecutions had ceased. Almost all of
writings of St. Irenaeus were directed against Gnosticism.
“The Word became flesh to make us
“partakers of the divine nature”: (2 Pet 1:4) “For this is why the
Word became man, [1265, 1391] and the Son of God became the Son of
man: so that man, by entering into communion with the Word and thus
receiving divine sonship, might become a son of God.” (St. Irenaeus,
Adversus haereses. 3, 19, 1: PG 7/1.939)
DOCTOR OF THE CHURCH
the great champion of orthodoxy during the Arian crisis of the 4th
“For the Son
of God became man so that we might BECOME GOD.” (St.
Athanasius, De inc., 54, 3: PG 25, 192B)
himself to us through his Spirit. By the participation of the
Spirit, we become communicants in the divine  nature [...] For
this reason, THOSE IN WHOM THE SPIRIT DWELLS ARE DIVINIZED.
(St. Athanasius, Ep. Serap.
1, 24: PG 26.585 & 588)
Italian Dominican friar, theologian, and philosopher. The most
influential thinker of the medieval period,
“The only-begotten Son of God,
wanting to make us sharers in his divinity, assumed our nature, so
that he, made man, might MAKE MEN GODS.” (St. Thomas Aquinas,
Opusc. 57: 1-4).
"The main tenet of the Orthodox
faith is the belief that salvation is by being united with Christ
who is Isvara incarnate. By being united with Him, we are to grow
into God's image by becoming more and more god-like in character, in
love, in goodness and in wisdom. This process of transformation is
called theosis or divinization."
When we unite ourselves unto Christ
we become "transformed into the same image from glory to glory, just
as by the Spirit of the Lord" (II Corinthians 3:18).
"And as we have borne the image of the man of dust, we shall also
bear the image of the heavenly Man"
(I Corinthians 15:49).
Christ as "the
image of the invisible God, the first-born of all creation" (Col
"every man" to
become "mature in Christ" (Col
"have come to
fullness of life in Him" (Col. 2:10).
manhood, to the measure of the stature of the fullness of Christ"
to acquire "the
mind of Christ" (1 Cor.
the heart of Christ (cf. Eph 3:17)
After Darwin, people came to
realize that God has not finished the creation of the world. He is
still creating. Tilhard
DeChardin, the great anthropologist, believed that the destiny of
man is to rise toward spiritual perfection until at last he is
united with God.
Bishop Maximos Aghiorgiussis
writes, "The fathers make a distinction between the image of God in
man, and his likeness to God; image is the potential given to man,
through which he can obtain the life of theosis (communion with
God). Likeness with God is the actualization of this potential; it
is becoming more and more what one already is: becoming more and
more God's image, more and more God-like. The distinction between
image and likeness is, in other words, the distinction between being
Theosis in no way means that human
beings "become God" in a pantheistic sense. This is a twisting of
the concept of theosis.
God is by nature unknowable in His
essence. He becomes knowable through His energies, which are the
ways by which He, in His grace, has opened Himself to us. "No one
has seen God at any time. The only begotten Son, who is in the bosom
of the Father, He has declared Him" (John 1:18). Although not
capable of knowing God in His essence, we are capable of knowing Him
through His energies, since He is present in each of His energies.
know our God from His energies, but we do not claim that we can draw
near to His essence, for His energies come down to us, but His
essence remains unapproachable.“
“Man's knowledge of God can be only
of His energies, not of His essence.”
"We are not human beings;
we are human becomings"
Rom 12:1 I appeal to you therefore, brethren, by the mercies of
God, to present your bodies as a living sacrifice, holy and
acceptable to God, which is your spiritual worship. Do not be
conformed to this world but be transformed by the renewal of your
mind, that you may prove what is the will of God, what is good and
acceptable and perfect.
Now the Lord is the Spirit, and where the Spirit of the Lord is,
there is freedom. And we all, with unveiled face, beholding the
glory of the Lord, are being changed into his likeness from one
degree of glory to another; for this comes from the Lord who is the
5:31-32. . the two will become one body. . . This mystery applies to
Christ and the Church.
Eph 4:14-15 so that
we may no longer be children, tossed to and fro and carried about
with every wind of doctrine, by the cunning of men, by their
craftiness in deceitful wiles. Rather, speaking the truth in love,
we are to grow up in every way into him who is the head, into
Christ, from whom the whole body, joined and knit together by every
joint with which it is supplied, when each part is working properly,
makes bodily growth and upbuilds itself in love.
Wherefore remember, that once ye, the Gentiles in the flesh, who
are called Uncircumcision by that which is called Circumcision, in
the flesh, made by hands; that ye were at that time separate from
Christ, alienated from the commonwealth of Israel, and strangers
from the covenants of the promise, having no hope and without God in
the world. But now in Christ Jesus ye that once were far off are
made nigh in the blood of Christ. For he is our peace, who made
both one, and brake down the middle wall of partition and might
reconcile them both in one body unto God through the cross, having
slain the enmity thereby:
Eph 2:18 for
through him we both have our access in one Spirit unto the Father.
Eph 2:19 So
then ye are no more strangers and sojourners, but ye are
fellow-citizens with the saints, and of the household of God,
being built upon the foundation of the apostles and prophets
himself being the chief corner stone;
Eph 2:21 in whom each several building,
fitly framed together, groweth into a holy temple in the Lord;
Eph 2:22 in
whom ye also are builded together for a habitation of God in the