Tbilisi Theological Academy and Seminary of the Apostolic

Authocepalous Orthodox church of Georgia

Faculty of Theology, module of Patristic Doctorate
Giorgi Gvelesiani

Doctrine of Deification in the Orthodox Christian Tradition

In the Christian Theology there is a great place for the Doctrine of Deification, because for
the Orthodox Christians participation in God is a main aim. According to the Bible man is
created in the "image and likeness" of God (Gen. 1: 26-27), and he is able to become god by the
grace of the Lord. It does not mean to transform ourself ontologically. This doctrine is based on
the passages of the Old and New Testaments (Ps. 82: 6; John. 10:34; II Pet. 1: 4).
The terms and are not mentioned in the Bible, but Greek Fathers used
these words to express that greatest spiritual aim, which should be accomplished by the Gods
assistance.
In the Christian Theology Deification is associated with the Soteriology, because Orthodox
Christian tradition tells us, that humanity need deliverance from the sin and Salvation. By the
Salvation we go beyond the new level of the existence, which is connected with the
Deification.
The term corresponds In Georgian , in Russian and in
English - Divinization. Deification includes teaching of 1, according to which Christ
humbled himself and took a slave's image: but he abased himself, taking the form of a
slave,being born in human likeness. And being found in human form (Phil. 2:7). Kenotic ethic
is the ethic of Christ, which means sacrifice. In itself Doctrine of Divinization is directly related
to the Incarnation of Christ.
Before we discuss the foundation of the Doctrine of deification in the Christian Tradition,
yet we want to focus on the issue that how Divinization was understood in the Ancient Society
and Jewish people. The Precedents of Deification can be found in the pagan society, where this
doctrine was connected with the transformation into god. For the Ancient Greeks, for the
polytheistic thinking people, teaching of 2 was characteristic. Some researchers think

1
is the self-emptying of one's own will and becoming entirely receptive to Divine will.
2
according to Lampes Dictionary the verb means deification of pagan gods, for the Christian
thinking we find this term in the book of the Clement of Alexandry (Stromata I. 21) - Lampe G. W. H., A
Patristic Greek Lexicon, Oxford, Clarendon Press, 1961, p. 192. Apotheosis, as genre is also known in the Art,
which means Divine approach to the certain subject.

1
that has his similarities with the Doctrine of , but it has fundamental
differences in Christian theology.
In the Hellenistic era cult of Apotheosis was linked to the emperors, and in Egypt, in the
New Kingdoms era,it was connected with the Pharaohs. Greece's first ruler, who was
considered himself divine dignity, was Philip II (382-336 BC), because of the military successes.
He was an exemplar model of the Kings in the Macedonian egia, After them Julius Caesar and
even the Roman emperors were gods for the Roman people in the state3. In Hellenistic era, for
example, Alexander the Great was equal to the god, because of his superhuman authority, as he
conquered the largest territory. People with an unusual posibilities always were considered for
the pagan community as gods. Which is clearly seen in the New Testament narration: When
the apostle Paul and Barnabas arrive in Lystra to preach, after the healing of man people
thought Barnabas as Zeus and Paul as Hermes (cf.. " The gods have come down to us in human
form!" (Acts. 14:11). Paul also was considered as god, when he survived from poisonous snake
bites (cf. Acts. 28: 1-6).
Apotheosis in the Old Rome was the process, when the ruler was considered as divine by
the heirs or by the judgment of the Senate. It is a very known phrase of the Emperor Vespasian:
Vae, puto deus fio (Dear, I think Im becoming god) 4 . Therefore, Christian authors
distancing themselves from the paganism, instead of the term they usually used
. The first one was associating with deity perverting and for Christians deification did
not mean ontological becoming of God, however, in some cases, when they used the term
, they put Christian sense in it.
Thats why it was absolutely intolerant for Christians to participate in pagan rituals and
also recognized emperor as god, which was included as a characteristic of polytheist worship.
Augustus established cult of the divine emperor and city of Rome as goddess, which he had
done for the unity of the empire: In the Ancient Rome divine honors were ascribed to the
kings, and sometimes during the period of democracy, certain personalities of exceptional
power could not escape being acclaimed as divine heroes. This is something that always occurs;
heroes memorials and statues of famous personalities being decorated with wreaths constitute
todays remains of this kind of worship. Augustus was regarded as a divine at an early stage and
the worship of his spirit became dominant in Gaul, Spain and Africa from 12 BC and was
subsequently introduced into the Eastern Eparchies5. According to Christou, despite the fact

3
Fox R.L., Alexander the Great, London, Allen Lane, 1973, p. 20.
4
The quotation is taken from: Russell N., The Doctrine of Deification in the Greek Patristic Tradition, Oxford,
New York, 2004, p. 23.
5
Chrestou P.K., Greek Orthodox Patrology, Rollinsford, New Hampshire, [Tr. Dragas G.D.], 2005, p. 47.

2
that philosophers, as well as Christian educators ashamed the deification of the emperor, cult
was not canceled, but has strengthened6.
Christian apologetics fought against the Idea of Emperors Apotheosis. St. Justin Martyr
(100165) asks Gentiles if they have ever seen resurrected Caesar (I Apology, 21). He says that
Emperors died so as dies any other man (I Apology, 18). St. Justins pupil Tatian the Assyrian
(120-180) appealed to Emperor Marcus Aurelius (121-180), that Christians pray for his peaceful
kingship, they pay taxes, but Christians recognize him as a human only.
The idea of Emperors Apotheosis was also unacceptable for the Ancient Greek
Philosophers. Aristotle describes God, that he is nonmaterial, eternal substance (Metaphysics
XII. 6-7). Deification for Gentiles was only directed to Emperors cult, which shows, that for
the Empire concrete man did not have an individual valuable, but Christianity revolutionary
said, that every human being is a person and he can be deified by the grace, not only authorities
(Luke. 17:20-21).
Since Caesar Augustus, all the temples had been built on the name of Emperors da they
were proclaimed as gods after the death, but after Domitian (51-96) in the lifetime of Emperors
cult of Apotheosis was an usual phenomenon, which was for establishment of the persons of
authorities till Constantine the Great (272-337).
Apotheosis was Emperors Divine status, in spite of the immortality was gods status, the
phrase of the Temple of Apollo at Delphi, was invoking for population: Know thyself (
). As Gross says immortality was ontological distinction between man and god, which
is seen in the poems of Homer7, for example when god Apollo says to hero Diomedes:
Take care, son of Tydeus. Go back.
Dont think youre equal to the god.
The race of men who walk upon the ground
can never match the race of deathless gods8
Despite of that there is an ontological distinction between gods and men for Ancient
Greeks in orphic mysteries there was such a notice, that soul is divine, which meant that it
would formation the Doctrine about souls immortality, which was also reflected in Platos
works. He says that soul is alike god (Phaedrus, 247c-e) and likeness to god is a goal, which is
reached by few men, who are philosophers (Phaedrus, 278d). So Greek thinking as in mystic,
also in philosophic tradition, after the souls proclaiming as divine meant that separating limit
between god and men who walk upon the ground was erased.

6
Ibid, p. 48.
7
Collins P.M., Partaking in Divine Nature, Deification and Communion , t&t clark, 2010, p. 13.
8
Homer, Iliad, [Tr. Johnston I.], Book 5:440-443 - https://records.viu.ca/~johnstoi/homer/iliad5.htm

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 It is interesting to discuss how was interpreted in Judaism quotation from Psalms: You are
gods; you are all sons of the Most High (Psalm. 82:6). The term gods for them means those
people who were with Prophet Moses in the mount Sinai. It means that in spite of that shortly
Israelites were punished for their disobedience. Moses chose these people for judges (Ex. 18:3-
27), they became like God, because they had experienced Gods glory. As Thomas says in such
definition we see opposite of Deification, because it means Israelites judgment function and not
the Idea to be god by the grace. For Israelites it didnt mean Angelic (pure) life, but only strict
enforcement of law (see Babylonian Talmud, tractate Abot Zara, 5a).
Christian Exegesis on Psalm. 82:6 does not only mean strict enforcement of law, but it is
an Orthodox Doctrine about Deification of man. Participation in God starts here on earth, by
sharing sacramental life, which would be fully accomplished after Christs second coming.
In New Testament Jesus says to Jews: The Father and I are one (John. 10:30). They took
stones for pelting, but the Lord answered with the quote from the psalm 82:6 and by this he
showed his divine nature and also the Idea of Deification of man. According to Jewish source
gods means the people who helped Moses, but for Christ they are bearers of Gods words, who
participate in God. By Perception of Christ we know ourself on the level of a new existence,
which was unusual in the past and well become sons and daughters of the God, as Thomas says
the position of Judaism is You can't see God, but Orthodox Christians is You cant know the
essence of God 9 . In the Theology of the Old Testament we see examples of Apophaticism
Theology, when Bible says that Moses spoke face to face with God, but also God said to
Prophet: you cannot see my face; for no one shall see me and live (Ex. 33:20).
Doctrine of Deification (theosis) is connected with the idea of Sonship, which we see also
in the Old Testament as calling to Son (Ecc. 4:10). Idea of God as father was common for old
Greeks and also for Jews, but Zeus was called father of gods and men, but Judaism expelled
polytheism, thats why Yahweh was called father of Israelites (Is. 63:16). For Christian tradition
Jesus Christ is the Father's Son naturally, but we are sons by the grace of God.
also has etymological likeness with neoplatonics term 10. In Philosophy, the
purpose of Henosis is combination with fundamental reality, which is One ( )11. Christian
teaching about Divination is apart from Apotheosis and Henosis, because in the first subject
only a concrete humans deification is considered, in the other subject combination of human

9
Thomas S., Deification in the Eastern Orthodox Tradition, Gorgias Press, 2008, p. 118
10
- combination into one union - . Liddell H. G., Scott R., A Greek-English lexicon, New York, Harper, 1883,
p. 579.
11
Stamatellos G., Plotinus and the Presocratics: A Philosophical Study of Presocratic Influences in Plotinus' Enneads,
SUNY Press, 2007, p. 37.

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with fundamental reality. In the Christian Tradition synonyms of the Deification are such
terms: Participation in God, Salvation, Sonship and Grace.
Deification means transfiguration of our nature and it includes 3 stages: 1) Salvation,
redemption; 2) participation in Divine Energies. As Gregory Palamas says it is such a condition,
when men wholly consents his Energies (Against Akindinos, 5:24 see. Meyendorff J., Study of
Gregory Palamas, SVSP, 2010, p. 177; 3) This stage is beatific life after death, which means
victory over death, participating with Christ, Ever-Virgin Mary, Saints and Angels. After Death
in the Kingdom of God there wont be possibility of falling, but it doesnt mean that it would be
static12.
Christian Religion brought a new true Message, which had a different teachings. The main
message was about Personhood, Paradise and Deification. As Berdyaev Nikolai says for
individum the goal is to be a person13. We can say that for person the main goal is deification
( 14 ). And what about the teaching of the paradise for men its strongly Christian
attainment, which we dont see neither in the Old Testament nor in the Greek polytheistic
religion, so until we speak about deification we want to discuss this subject too.
In the Old Testament, after death the fat of the human was obscure. It keeps silence, Old
Testament didnt have a hope like beatitude of the New Testament. For old testaments
teleology15, Paradise and deification were strange themes.
In the Hebrew Bible underworld was called Sheol. For example: when Patriarch Jacob
laments for his son, he says: I shall go down to Sheol to my son, mourning (Gen. 37:35). Term
is frequently used in the Bible (1Kings 2:6; Job 7:9). In the Bible decease of man often is called:
you shall go to your ancestors in peace (Gen. 15:15; 25:8; Numb. 20:24). For Sheol it is
characterized silence (Ps. 94:17; 115:17), it is a forgotten place (Ps. 88:13) and residence of
ghosts (Job. 26:5; Is. 14:9; 26:14).
In the Greek myths we see an identical thinking. For eample, when Odysseus went down
to Hades (underworld) he saw Achilles and said to him:
But you, Achilles,
theres not a man in the world more blest than you
there never has been, never will be one.
Time was, when you were alive, we Argives
honored you as a god, and now down here, I see,

12
Thomas S., Deification in the Eastern Orthodox Tradition, Gorgias Press, 2008, p. 24-26.
13
, ., , , 1931, . 60-61
14
means goal, end.
15
Teleology is a reason or explanation for something in function of its end, purpose, or goal.

5
 you lord it over the dead in all your power.
So grieve no more at dying, great Achilles.
Achilles answered:
Id rather slave on earth for another man
some dirt-poor tenant farmer who scrapes to keep alive
than rule down here over all the breathless dead (Odyssey, book 11).
Homer shows here a great problem of a human being, in spite of hero Achilles individual
dignity after death soul tortures like the other siner and he has no reward for honorable life.
This thinking is a main theme in the wisdom books: a living dog is better than a dead lion
(ecc. 9:4).
As we see neither Greek nor Hebrew world did not have a hope for salvation 16 .
Christianity showed people honour to see personal dignity. Deification is a reason of
everything, why the man lives. Deification includes to be a god by the grace, sonship and
salvation.
Formulating doctrine of deification is strictly related with St. Irenaeus of Lyon, which was
also represented in the works of Athanasius the Great. Bishop of Lyon says: the Word of God,
our Lord Jesus Christ, who did, through His transcendent love, became what we are, that He
might bring us to be even what He is Himself17. This formulation has a similarity with Apostle
Peters II Epistle, according to it, human being should participate in divine nature (2 Peter 1:4).
Athanasius of Alexandria directly quots Irenaeus of Lyon: The Word was made flesh in
order that we might be made god18. This explanation determined a basis of the Orthodox
Christian Theology and it is known as Irenaeus-Athanasius formula 19 ; This formula was
reflected in the working of other fathers too.
St. Athanaius teaching is strictly connected with the Dogma of the Incarnation. The
motive of Incarnation is soteriological20. He abuts from one another terms son by the grace and
Son of God. For example in the work Against Arius he calls Logos , and the
term gods in the Bible means by grace (1, 9). If someone has been called god, this is not by
nature but by participation in the Son (Ep. Serap. 2. 4, PG 26. 613 C). Athanasius was a strong
defender of Orthodox teaching, while Arians wanted to say biblical term god about Christ,
because as Bible says god on man, they wanted same approach to be with Christ. St. Athanasius

16
exclusion is Heracles in Greek myths, and in the Old Testament: Enoch, Moses, Elijah.
17
Irenaeus, Against Heresies, 5, PG 7, 1120.
18
Athanasius of Alexandria, On the incarnation, 54, PG 27, 192.
19
as Collins says it is Exchange formula- Collins P.M., Partaking in Divine Nature, Deification and Communion,
2010, p. 60, 62.
20
., . , , 1996, . 142.

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says: We would not consider such gods as God, the Lord calls us to be as perfect as our
heavenly father (Mat. 5:48), but it does not mean that we will be like father, because we are
creatures, which were made of nothing. There is only one son by nature and we are sons by
grace (Ep. Against Arians 3:19). Eschatological nature of divinitation does not mean that it
cannot be start here, on earth. As Russell says for Athanasius the Great deification is developed
the ontological and the ethical. Saint Athanasius uses the synonyms of deification: adoption,
renewal, salvation, sanctification, grace, illumination, and vivification. The main theme for
Athanasius is that human being was made to live as god (Ps. 82:6)21.
In the writings of Athanasius we see rise to the emphasis on participation in the
sacraments, especially the Eucharist, which is seen in later theorization of the doctrine of
deification. This emphasis in the works of Athanasius continues to provide a basis for an
ecclesial and corporate understanding of deification today22.
We can lead our discussion about deification in Christianity as a teleological doctrine. As
philosophos Plotinus says: The goal (purpose) of human life is not infallibility, but
deification23.
Doctrine of divinization has a great place in the working of Gregory of Nyssa, as well as
other cappadocians too. Gregory of Nyssa in the work On Virginity says that Virginity is
superlative situation, which deifies them who live by this type of life. Virginity means holiness
and incorruptibility24. Saint Gregory says: What greater praise of virginity can there be, than
thus to be shown, so to speak, deifying those who share in her pure mysteries (
) 25 . His teaching is based in that fact, that
virginity is not only the physical condition, but also spiritual, which leads human being to the
deification.
In the working The life of Moses Gregory of Nyssa says about Apostle Paul: We have
learned from the Apostle that with regard to virtue, perfection (teleiotes) does not have a limit
which is its one limit of perfection. Thus purposing was lofty and divine and always running of
virtue, never quit stretching out to what was before him (Phl 3:13). Stopping in the race26 was
not safe for him27.

21
Russell N., The Doctrine of Deification in the Greek Patristic Tradition, Oxford, New York, 2004, p. 184-185.
22
Collins P.M., Partaking in Divine Nature, Deification and Communion, 2010, p. 63.
23
Plotinus, Enneads, I, II, 6. Edited Les Belles Letters, Paris, 1924, p. 57.
24
Gregory of Nyssa, On Virginity, 1 PG 46, 321C
25
Gregory of Nyssa, On Virginity, 1 PG 46, 320 D.
26
The race consists in attaining Jesus Christ where stopping in ones proves fatal.
27
, . I, , [. . ], . 97-
98; see also - http://www.lectio-divina.org/index.cfm?fuseaction=feature.display&feature_id=114.

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 Gregory of Nyssa usually uses participation as synonym of the deification: Whoever
pursues true participates in nothing other than God ( )28.
Gregory of Nyssa shows 3 stages of deification:
1. light,
2. cloud,
3. darkness.
Saint Gregory symbolically speaks about Moses ascending on the mount of Sinai and he
connects Moses selective etaps with stages of deification. The way of light is a stage of
purification, when soul rejects sensual temptation, illusions and fully turns toward God, such a
man obtains wisdom of God, participates in divine light and as a gift he derives Apatheia and he
can proclaim truth evidently (). The way of cloud corresponds to the Platonic
theoria, which here is contemplation of inteligibil reality and of course, it means access to
Logoses of Maximus Confessor. The third stage is The way of darkness, it is called so, because
for human being it is absolutely unattainable to contemplation divine essence, but purified soul
becomes a mirror, in which Holy Trinitys perfection is reflected. It means that in the way of
perfection men sees his created, but by the grace in the deified soul he sees noncreated Holy
Trinitys reflection29.
Deification is a final goal of human being, to which he pursuises, because by the
divinization of men external also world will be deified, which will be indicative for the spiritual
birth of the whole planet and it implies new heaven and a new earth (Apoc. 21:1).

28
Gregory of Nyssa, The life of Moses, 1, 7 PG 44, 301 A - Russell N., The Doctrine of Deification in the Greek
Patristic Tradition, Oxford, New York, 2004, p. 229.
29
. , 6, , ., -
, 2014, . 80.

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 Bibliography

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4. Fox R.L., Alexander the Great, London, Allen Lane, 1973;
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13. , ., , , 1931;
14. ., . , , 1996.