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I_thirst_4_YOU
Guest
I have heard this but don’t understand it.
How can we become divine? What scripture passages back this up?
How can we become divine? What scripture passages back this up?
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LilyM
Guest
We are Christ’s body - how can the members of Christ’s body NOT become divine when perfectly joined to Him, its head, if He is?
There are many references to the Holy Spirit dwelling within people - and Christ at one point says more - John 14:23 "Jesus replied, “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and dwell in him.”
This dwelling of the Holy Trinity in us would make us divine. Think of HOW it happens - we take Him into ourselves in communion. Like any food, He - divinity and all - becomes part of the very substance of our beings - He is absorbed into us and we into Him. How can we not become divine in such a case?
There are many references to the Holy Spirit dwelling within people - and Christ at one point says more - John 14:23 "Jesus replied, “If anyone loves me, he will obey my teaching. My Father will love him, and we will come to him and dwell in him.”
This dwelling of the Holy Trinity in us would make us divine. Think of HOW it happens - we take Him into ourselves in communion. Like any food, He - divinity and all - becomes part of the very substance of our beings - He is absorbed into us and we into Him. How can we not become divine in such a case?
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August_Ambrose
Guest
You sure you are readdy for this.
The eternal spirit of God, created everything and made a home for His Image and Likeness here on Earth. Our soul is the eternal spirit of God in each of us. Our Father sent the soul to Earth to take the body of human beings to teach it to love honor and to serve Giod and each other. And if ourt souls and bodies do a great job, on the last days the eternal spirit of God will claim our body and souls to be happy with Him forever in heaven.
Eternity doesn’t really begin at our birth, we always were part of eternal spirits of God.When we diw, ‘‘my father has a place for you prepared from the beginning of time’’
It is curious, Jesus had an eternal soul and body and also was divine, seems some over lapping of divine spirits, we can ask Him when we see Him.
This is just my opinion, my meditations only.
We are divine creatured of God.
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Eucharisted
Guest
Heretic! You do not know the truth!
God became man so that man might become God, and this is clear to anyone who meditates on the Ascension of our Lord.
We do not say “Jesus became man” because Jesus did not become man. God became man. Jesus is God Incarnate.
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I_thirst_4_YOU
Guest
I am no scholar and even i know that is wrong. Please don’t post on this thread again, nor any of my questions ever.
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I_thirst_4_YOU
Guest
Heretic! You do not know the truth!
God became man so that man might become God, and this is clear to anyone who meditates on the Ascension of our Lord.
Nice distinction there, thank you
We do not say “Jesus became man” because Jesus did not become man. God became man. Jesus is God Incarnate.
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I_thirst_4_YOU
Guest
We do not say “Jesus became man” because Jesus did not become man. God became man. Jesus is God Incarnate.Heretic! You do not know the truth!
God became man so that man might become God, and this is clear to anyone who meditates on the Ascension of our Lord.
I meant to say nice distinction here, ythank you
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Leopard
Guest
The relevant paragraph in the Catechism is # 460:
460 The Word became flesh to make us “partakers of the divine nature”:78 "For this is why the Word became man, 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."79 "For the Son of God became man so that we might become God."80 "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."81
There are four footnotes referenced:
78 2 Pt 1:4.
This reads: Through these, he has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire.
79 St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939.
80 St. Athanasius, De inc. 54, 3: PG 25, 192B.
81 St. Thomas Aquinas, Opusc. 57, 1-4.
And at that, I will leave this to those better qualified to explain this.
460 The Word became flesh to make us “partakers of the divine nature”:78 "For this is why the Word became man, 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."79 "For the Son of God became man so that we might become God."80 "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."81
There are four footnotes referenced:
78 2 Pt 1:4.
This reads: Through these, he has bestowed on us the precious and very great promises, so that through them you may come to share in the divine nature, after escaping from the corruption that is in the world because of evil desire.
79 St. Irenaeus, Adv. haeres. 3, 19, 1: PG 7/1, 939.
80 St. Athanasius, De inc. 54, 3: PG 25, 192B.
81 St. Thomas Aquinas, Opusc. 57, 1-4.
And at that, I will leave this to those better qualified to explain this.
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Ahimsa
Guest
God’s essence and God’s energies are both equally God. God’s essence is unshare-able. However, we can partake of God’s energies, thus becoming God.
From here:
Two Scriptures, more than any others, provide the basis for theosis theology: Genesis 1:26 and 2 Peter 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,
From here:
Two Scriptures, more than any others, provide the basis for theosis theology: Genesis 1:26 and 2 Peter 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 deified 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)…
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 (vss 11, 21-23), is frequently utilized, as is the Pauline theme of the Christian life being a life “in Christ.”
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 (I Cor. 15:49; Eph. 3:16-19; 4:13-15).%between%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)…
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 (vss 11, 21-23), is frequently utilized, as is the Pauline theme of the Christian life being a life “in Christ.”
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