By Norman Russell
Deification within the Greek patristic culture used to be the success of the future for which humanity was once created - now not simply salvation from sin yet access into the fullness of the divine lifetime of the Trinity. This ebook, the 1st at the topic for over sixty years, strains the heritage of deification from its delivery as a second-century metaphor with biblical roots to its adulthood as a doctrine primary to the religious lifetime of the Byzantine Church. Drawing realization to the richness and variety of the patristic methods from Irenaeus to Maximus the Confessor, Norman Russell deals a whole dialogue of the history and context of the doctrine, while highlighting its distinctively Christian personality.
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Additional resources for The Doctrine of Deification in the Greek Patristic Tradition
Example text
In Middle Platonism it becomes a central concern but its meaning is not immediately evident. What is the nature of the God whom we are to resemble? What aspect of us can become like him? And how can we achieve this? Let us take each of these questions in turn. As commentators have often pointed out, the English word ‘god’ does not adequately express the Greek theos. Without the article theos means ‘a god’, or used as a predicate it can simply mean ‘divine’, ‘more than human’ (Jones 1913; Skemp 1973; Grube 1980: 150–1).
Deification in the Graeco-Roman World 29 9. 71; cf. Plato, Rep. 611d). ––were not at all uncommon (Cagnat 1914: 291; cf. Bowman 1996: 187). What, then, are we to make of the mysteries? Did they not offer to initiates from all social classes solace in this life and the hope of a blissful immortality in the next? Apart from a few autobiographical statements emanating from a tiny cultural elite, the mysteries are the nearest that we can get to a genuinely personal religion in antiquity. Yet the documentary evidence is scanty.
In his hands the idea of the soul as the essential self that can exist independently of the body (Laws 12. 959b) rapidly reached its full development with profound consequences not only for the Platonic philosophical tradition but also for Judaism and Christianity. Pythagorean metempsychosis serves to underline the soul’s independent existence. It is striking that in two of Plato’s more important discussions of the soul the mysteries are mentioned as paradigms of the soul’s primeval vision of blessedness when it was still free of the prison-house of the body (Phaedo 81a; Phaedr.
