Journal articles: 'Deification'

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Shapiro, Arthur M. "Uhl's Deification." Science 252, no. 5014 (June 28, 1991): 1769. http://dx.doi.org/10.1126/science.252.5014.1769.b.

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Shapiro, Arthur M. "Uhl's Deification." Science 252, no. 5014 (June 28, 1991): 1769. http://dx.doi.org/10.1126/science.252.5014.1769-b.

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SHAPIRO, A. M. "Uhl's Deification." Science 252, no. 5014 (June 28, 1991): 1769. http://dx.doi.org/10.1126/science.252.5014.1769-a.

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Mosser, Carl. "The greatest possible blessing: Calvin and deification." Scottish Journal of Theology 55, no. 1 (February 2002): 36–57. http://dx.doi.org/10.1017/s0036930602000133.

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Many assume that the patristic notion of deification is absent from the mainstreams of post-patristic Western theology. Recent scholarship, however, identifies deification in Augustine, Aquinas, Luther, early Anglicanism, early Methodism and Jonathan Edwards – all fountainheads of Western theology. This article contends that deification is also present in Calvin's theology. It is not a prominent theme in its own right and some of the bolder patristic terminology is not employed. Nonetheless, the concept and imagery of deification regularly appear on stage while other doctrines are explicated. For Calvin, deification is the eschatological goal and blessing greater than which nothing can be imagined.

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Lee, Chung-Man. "Deification and Covenant: Gregory of Nyssa’s Thought on Deification." Korean Journal of Christian Studies 117 (July 31, 2020): 103–24. http://dx.doi.org/10.18708/kjcs.2020.07.117.1.103.

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Litwa, M. David. "Gnostic Self-Deification: The Case of Simon of Samaria." Gnosis 1, no. 1-2 (July 11, 2016): 157–76. http://dx.doi.org/10.1163/2451859x-12340009.

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This essay argues that gnostic deification can be redescribed as self-deification. Self-deification, it is argued, is realized in three “moments”: (1) the intuition of one’s own divine core, (2) deeply reflexive practices of self-knowledge, and (3) identification with a higher divine self. These three moments are contextualized with the help of ancient philosophy and several gnostic texts. Finally, a case study on Simon of Samaria illustrates how the three moments of self-deification play out.

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Keating, Daniel A. "Typologies of Deification." International Journal of Systematic Theology 17, no. 3 (June 2, 2015): 267–83. http://dx.doi.org/10.1111/ijst.12106.

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Morgan, Jonathan. "The Role of Asceticism in Deification in Cyril of Alexandria’s Festal Letters." Downside Review 135, no. 3 (June 15, 2017): 144–53. http://dx.doi.org/10.1177/0012580617712950.

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Scholars agree that Cyril of Alexandria is an important patristic proponent of the doctrine of deification. The concept is ubiquitous throughout his writings and often couched in Scriptural phraseology. In his Festal Letters, however, his usual passages of Scripture and the traditional terminology to describe deification are absent. In this essay, I argue that in spite of the dearth of deification language in these letters, Cyril teaches its basic tenets but within a pastoral context that emphasizes the dynamic, practical means of deification through an ascetic lifestyle. While not ignoring the role of divine grace in salvation through the work of Christ and the indwelling Spirit, Cyril stresses that asceticism is an essential means by which deification occurs in believers. This particular emphasis in the Festal Letters brings into focus both Cyril’s concerns as a pastor as well as the synergistic and holistic dynamics of his soteriology.

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Olson, Roger E. "Deification in Contemporary Theology." Theology Today 64, no. 2 (July 2007): 186–200. http://dx.doi.org/10.1177/004057360706400205.

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Although the concept of theosis, or deification, is usually associated with Eastern Orthodoxy, it has enjoyed an ecumenical renaissance in modern and contemporary Christian theology. Nevertheless, not all uses of the idea are equal; some fall short of its full significance in Orthodox soteriology. Within Orthodox theology deification has become the cause of some debate. The Palamite essence/energies distinction is essential if the idea of deification is not to lead to panentheism.

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Despotis, Athanasios. "From Conversion according to Paul and “John” to Theosis in the Greek Patristic Tradition." Horizons in Biblical Theology 38, no. 1 (April 19, 2016): 88–109. http://dx.doi.org/10.1163/18712207-12341317.

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This paper investigates the question of deification in two groups of New Testament texts, i.e. the Pauline Epistles and the “Johannine literature” (fourth Gospel and Epistles of “John”), as well as the Greek patristic tradition. Though a specialized vocabulary referring to deification is missing from these groups of texts, Greek fathers used a very sophisticated combination of Pauline and “Johannine” concepts for the development of their respective theologies of deification. This study tries to explain why the patristic theologies of deification are so closely emulating Paul and “John” and it detects a common line that runs through the background of Paul and “John” as well as the patristic notion of theosis, namely the experience of the beginnings of the Christian life as an ontological transformation, i.e. conversion.

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Wyrąbkiewicz, Agnieszka. "„Z człowieka powstaje Bóg”. Terminologia przebóstwienia w pismach św. Grzegorza z Nyssy." Vox Patrum 62 (September 4, 2014): 563–81. http://dx.doi.org/10.31743/vp.3603.

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Gregory of Nyssa presents the conception of human deification in an extraordinarily clear and concious way, using special verbs and characteristic expressions to emphasize the dynamism of the change of humanity into more divine. The Cappadocian Father, in order to maintain the apophatic nature of his doctrine, more and more often rejects the term of deification and describes it in his writings as participation of man in the divine nature, therefore the nominal term of deification never occurs in his literary works. However, the analysys of Gregory of Nyssa’s descriptions in which he refers to the terminology of deification has revealed a precisely chrystological and collective dimension of this process, which is possible to be taken up by man only owing to the energetic union connecting God and the world.

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Boesak, Allan A. "Deification, Demonization and Dispossession." International Journal of Public Theology 8, no. 4 (November 25, 2014): 420–44. http://dx.doi.org/10.1163/15697320-12341366.

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Many regard South Africa’s reconciliation process as a model for a search for peace in and among nations. The South African Truth and Reconciliation Commission played an admirable part in this. However, problems remain in continuing and completing this reconciliation project. For many the failure to secure social justice through reconciliation remains one challenge. At issue is also how South Africans deal with their fractured and painful past. This article revisits issues of culpability and responsibility by asking whether a primary obstacle towards reconciliation might be that South Africans, instead of taking personal and collective responsibility for reconciliation, have hidden behind two major and completely opposite South African figures: Nelson Mandela and Eugene De Kock. It is argued that the ‘deification’ of Mandela and the ‘demonization’ of De Kock pose an important obstacle for the acceptance of culpability and responsibility for addressing historic wrongs with a view to true reconciliation.

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Fishwick, Duncan. "The deification of Claudius." Classical Quarterly 52, no. 1 (July 2002): 341–49. http://dx.doi.org/10.1093/cq/52.1.341.

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Epstein, Charles J. "Deification of the genes." Trends in Genetics 15, no. 5 (May 1999): 204–5. http://dx.doi.org/10.1016/s0168-9525(98)01672-2.

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BONNER, G. "AUGUSTINE'S CONCEPTION OF DEIFICATION." Journal of Theological Studies 37, no. 2 (October 1, 1986): 369–86. http://dx.doi.org/10.1093/jts/37.2.369.

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Norris, F. W. "Deification: Consensual and Cogent." Scottish Journal of Theology 49, no. 4 (November 1996): 411–28. http://dx.doi.org/10.1017/s0036930600048481.

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Many traditional Protestants are rereading their heritages through the Church catholic. That includes reading them through Eastern Orthodoxy. To bring forward the best of any particular Christian heritage for the whole Church or to enrich such a heritage by drawing from the whole Church, we need to be keen students of church history, scripture and contemporary situations. Every effort to restate the gospel for the next century must recognize that people see through their participation in communities. All Christians worship together in some kinds of congregations. We may try to get distance from what we believe and how we act, but if we move outside the circle, we take up a stance within another community. As Christians we read and understand from within the Church.

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Rosson, Tom. "Deification: Fulness and Remnant." FARMS Review 20 (2008), no. 1 (January 1, 2008): 195–217. http://dx.doi.org/10.5406/farmsreview.20.1.0195.

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Cho, Dongsun. "Deification in the Baptist Tradition: Christification of the Human Nature Through Adopted and Participatory Sonship Without Becoming Another Christ." Perichoresis 17, no. 2 (June 1, 2019): 51–73. http://dx.doi.org/10.2478/perc-2019-0017.

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Abstract Some contemporary Baptists (Medley and Kharlamov) argue that the conservative Baptists in North America need to incorporate the concept of deification into their traditional soteriology because they failed to present the continual and transforming nature of salvation. However, many leading conservative Baptist systematicians (Garrett, Erickson, Demarest, and Keathley) demonstrate their concern about a possible pantheistic connotation of the doctrine of deification. Unlike the conservative Baptists, I argue for the necessity of working with the concept of deification in the traditional Baptist soteriology. The concept of deification is not something foreign to the Baptist tradition because Keach, Gill, Spurgeon, and Maclaren already demonstrated the patristic exchange formula ‘God became man so that man may become like God’. They considered the hypostatic union of two natures in Christ as the source and model of becoming like God or Christ, the true Image of God. Christians are called to be united with the glorified humanity of Christ by their adopted sonship and participation in the divine nature. Christification speaks of the real transformation of Christians in terms of a change in the mode of existence, not in nature. The four Baptists taught that Christian could participate in the communicable attributes of God, but not in the essence or incommunicable attributes of God. Therefore, Christification never produces another God-Man. Conservative Baptists do not have to compromise their traditional commitment to sola scriptura and the forensic nature of justification in their employment of the theme of deification. This paper concludes with four suggestions for contemporary Baptist discussions on deification.

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Ivanovic, Filip. "Aspect visuel de la deification selon Denys L’areopagite." Zbornik radova Vizantoloskog instituta, no. 47 (2010): 39–54. http://dx.doi.org/10.2298/zrvi1047039i.

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One of the thinkers who intellectually consolidated deification and gave it a solid doctrinal basis, which has remained fundamentally important until today, was (Pseudo)-Dionysius the Areopagite. His entire thought was dedicated to the deification of all creation, and ultimate goal was "the cloud of unknowing", in which the soul, following the ascending path of apophatic theology, reaches mystical union with God. The ascending process starts with material objects, symbols, through which God manifests Himself to humanity. Given the reality of the human person, who is called upon to receive the revelation, the Divinity cannot be perceived without the help of mediators that, for Dionysius, were "sacred veils" beneath which the divine light is hidden. The aim of this article is to highlight the role of visual elements (material objects, symbols) as the starting point in the process of deification, and in the context of the aesthetic elements of Christianity and the Church?s doctrine of deification, which owes its foundation to the Areopagite.

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Cho, Dongsun. "Augustine’s Theology of Deification: His Christian Response to the Platonic Concept of Deification." Journal of Historical Theology 38 (June 2021): 12–43. http://dx.doi.org/10.26427/jht.38.1.

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21

Seppälä, Serafim. "The Concept of Deification in Greek and Syriac." Review of Ecumenical Studies Sibiu 11, no. 3 (December 1, 2019): 439–55. http://dx.doi.org/10.2478/ress-2019-0031.

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Abstract The early patristic authors dealt with the idea of deification in varying circumstances, in relation to different questions, and in more than one language. This article examines Syriac and Greek discourses and vocabularies related to deification in Early Christian and Post-Chalcedonian sources, concentrating on the Syriac tradition, which is less studied. The comparison illustrates certain similarities and differences. The most striking difference is, perhaps surprisingly, that in the Syriac tradition, the idea of deification is prevalent but specific terms to indicate it are almost never used. The incommensurability of the discourses exemplifies the conceptual difficulties at the emergence of the schisms between the Greek and Syriac speaking parts of Christendom.

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Mosser, Carl. "Recovering the Reformation’s Ecumenical Vision of Redemption as Deification and Beatific Vision." Perichoresis 18, no. 1 (March 1, 2020): 3–24. http://dx.doi.org/10.2478/perc-2020-0001.

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AbstractThe beatific vision is widely perceived as a Roman Catholic doctrine. Many continue to view deification as a distinctively Eastern Orthodox doctrine incompatible with the Western theological tradition, especially its Protestant expressions. This essay will demonstrate that several Reformers of the first and second generation promoted a vision of redemption that culminates with deification and beatific vision. They affirmed these concepts without apology in confessional statements, dogmatic works, biblical commentaries, and polemical treatises. Attention will focus on figures in the Reformed tradition though one could produce similar surveys for the Lutheran and Anglican branches of the Reformation as well. John Calvin will receive extended treatment because some scholars dispute whether he affirmed deification. This essay presents important evidence thus far overlooked which should settle the question.

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Marshall, Bruce D. "Justification as Declaration and Deification." International Journal of Systematic Theology 4, no. 1 (March 2002): 3–28. http://dx.doi.org/10.1111/1463-1652.00070.

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Bloesch, Sarah J. "Crossing Tables and Queering Deification." Theology & Sexuality 19, no. 2 (January 2013): 101–22. http://dx.doi.org/10.1179/1355835814z.00000000029.

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Chia, Roland. "Salvation as justification and deification." Scottish Journal of Theology 64, no. 2 (March 21, 2011): 125–39. http://dx.doi.org/10.1017/s0036930611000019.

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AbstractMany Christians in the Western tradition would find the idea of salvation as the deification of man alien because the concept of justification by faith has played such a central and influential role in Western soteriologies. There is, however, a renaissance of the concept of deification or theosis in contemporary theology even outside its traditional home in Eastern Orthodoxy. Many Roman Catholic and Protestant theologians have discovered that although the two metaphors, justification and deification, emphasise different aspects of salvation, they are not incompatible with each other. In addition, theologians in the Western tradition are arguing that although the forensic and declarative aspect of justification is important, justification also has a transformative aspect. An exploration of the transformative aspect of justification has resulted in the discovery of interesting ways in which this concept can be brought closer to that of theosis in the Eastern tradition.

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Beavis, Mary Ann. "The Deification of Mary Magdalene." Feminist Theology 21, no. 2 (December 17, 2012): 145–54. http://dx.doi.org/10.1177/0966735012462840.

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The past 25 years have seen an upsurge of interest in the figure of Mary Magdalene, whose image has been transformed through feminist scholarship from penitent prostitute to prominent disciple of Jesus. This article documents another, non-academic, interpretation of Mary Magdalene – the image of Mary as goddess or embodiment of the female divine. The most influential proponent of this view is Margaret Starbird, who hypothesizes that Mary was both Jesus’ wife and his divine feminine counterpart. The author suggests that feminist theologians/thealogians should (a) be aware of this popular understanding of Mary; and (b) consider what it is about Mary Magdalene as the sacred feminine/Bride of Jesus/Sophia that captures the public imagination in a way that other feminist christologies do not.

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Gier, Nicholas F. "On the deification of Confucius." Asian Philosophy 3, no. 1 (March 1993): 43–54. http://dx.doi.org/10.1080/09552369308575370.

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Pettersen, Alvyn. "Theosis: Deification in Christian Theology." Ecclesiology 5, no. 3 (2009): 394–97. http://dx.doi.org/10.1163/174413609x12466137866744.

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Chistyakova, Olga V. "Eastern Patristics on Duality Eastern patristics on duality of the human being and deification of the mankind." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 4 (2022): 650–61. http://dx.doi.org/10.21638/spbu17.2022.417.

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Religious and anthropological issues of the Eastern Patristics legacy are under consideration in the article. The conceptual justification of the human being by Greek-Byzantine Church Fathers is submitted, paying attention to antinomianism in understanding the Man essence. The human duality is analyzed in tight with the diversity of historical theologian approaches to clarifying the New Testament thesis on the creation of Man in the image and likeness of God. In this context, a doctrine of Irenaeus, a Church Father of the ante-Nicene period of Christianity, some ideas of a non-canonical Early Christian manuscript, The Shepherd by Hermes of Philippopolis, and teaching on Man by Gregory of Nyssa as one of the profound representatives of the Patristics’ classical period are presented. The author examines a notion of deification with specific stress on its religious and philosophical meanings. Deification is studied both as the theoretical foundation for the Eastern Christian anthropological tradition forming over the Middle Ages and as the religious gnosis, purifying, perfecting, and transfiguring of a human being on their God knowing ascending path. Deification is deduced as a peculiar style of life that aims at the eschatological and soteriological prospects of human existence, which are correlated with the highest religious morality and eternal desire to reach the cherished spiritual state of God and Man union. In this regard, the doctrine of a follower of allegorical theology, Maximus the Confessor on the Logoi, or God’s energies, is very significant as well as his interpretation of the notion of deification. According to St. Maximus, the comprehension of Logoi by the human being supports the unification of the mundane world with the Creator (the omnipotent Logos). It means the deification of the entire humanity. The article is based on the texts of Church Fathers, which are the sacred primary sources of Christianity.

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Nygaard, Mathias. "Romans 8—Interchange Leading to Deification." Horizons In Biblical Theology 39, no. 2 (October 17, 2017): 156–75. http://dx.doi.org/10.1163/18712207-12341352.

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Abstract In this article, I argue that the notion of “participation” often used to describe Paul’s soteriology in Romans entails a form of deification. In chapter 8 Paul develops this notion through the use of an interchange dynamic whereby believers are given a share in righteousness, sonship, glory, immortality, power over evil and love. Justification and participation both have their natural goal in being united with God in love (Rom 8:37-39). In a concluding hymn Paul uses a non-propositional description of a love which comes to humans from the outside of creation. This concluding metaphor ties together the other ones in a non-representational image of God as a person. God stretches into creation and makes humans capax dei, able to receive. This image of deification enables Paul to construct a story of interpersonal interactions of love, and results in an irreducible and apophatic anthropology.

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KOTTAYIL, Cherian John. "Sacramental Deification as Gift and Task." Questions Liturgiques/Studies in Liturgy 88, no. 1 (April 30, 2007): 76–99. http://dx.doi.org/10.2143/ql.88.1.2020684.

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Bellhouse, David R. "The deification of Newton in 1711." BSHM Bulletin: Journal of the British Society for the History of Mathematics 29, no. 2 (January 9, 2014): 98–110. http://dx.doi.org/10.1080/17498430.2014.845931.

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Cross, Richard. "Deification In Aquinas: Created or Uncreated?" Journal of Theological Studies 69, no. 1 (March 14, 2018): 106–32. http://dx.doi.org/10.1093/jts/fly017.

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Keating, Daniel A. "Theōsis: Deification in Christian Theology (review)." Journal of Early Christian Studies 16, no. 1 (2008): 122–23. http://dx.doi.org/10.1353/earl.2008.0009.

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Larson, Charles R. "The Deification of Booker T. Washington." African American Review 50, no. 4 (2017): 497–98. http://dx.doi.org/10.1353/afa.2017.0085.

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Nispel, Mark D. "Christian Deification and the Early Testimonia." Vigiliae Christianae 53, no. 3 (1999): 289–304. http://dx.doi.org/10.1163/157007299x00037.

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AbstractIn summary, the multiple quotations and discussions of Psalm 82:1, 6-7 in the fathers of the second and third centuries show that the Psalm had a very early use in the life of the church. It was used first and primarily as a proof text for the divinity of Christ. This use of the Psalm dates back at least into the first part of the second century and possibly predates the Gospel of John itself. Its use in the east and west probably points to common ancestor in the very early collections of tetimonia. Secondly, an echo of another debate can be heard in Justin and Irenaeus when they discuss the contrast between the Psalm's "I said, 'You are gods.'" and its "You will die like men." This debate arose because of the primary use of the text. It concerns which people are called gods and in what sense, on the contrary, that some die "like men." It is this debate over the meaning of Psalm 82 that gave impetus to the development of a doctrine of Christian deification. This doctrine was thus carved out of a text used for both Christological and soteriological purposes and led to the very close association of the idea of the incarnation and deification. So Irenaeus was largely producing an cxegetical summary when he produced the catchy phrase that the Lord Jesus Christ "became what we are, that He might bring us to be even what He is himself."43 And with only slight polishing, Athanasius generated a topos for centuries to come when he stated that "He became man, that we might become god."44

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Weissenbacher, Alan. "Moral Enhancement and Deification Through Technology?" Theology and Science 16, no. 3 (July 3, 2018): 243–46. http://dx.doi.org/10.1080/14746700.2018.1488465.

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Zhirtueva, Natalia S. "Hesychasm in the Culture of Muscovite Rus` in 14th–15th Centuries." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 66 (2022): 43–52. http://dx.doi.org/10.37816/2073-9567-2022-66-43-52.

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The “hesychast disputes” that unfolded in Byzantium and influenced other Orthodox countries came to be the critical event of the 14th century for the Christian world. The doctrine of synergy, the theory of the “deification” (“theosis”) of a person and the metaphysics of light, developed by the hesychast Gregory Palamas, were creatively reworked in the consciousness of Muscovite Rus’ in the 14th–15th centuries. As a result, the original Old Russian Hesychasm emerged, transforming the doctrine of synergy into the veneration of the Holy Trinity. For the young Orthodox state, which was in the process of establishing its statehood, the Holy Trinity became the personification of national unity and breaking dependence on the conquerors. The doctrine of St. Sergius of Radonezh about the Trinity, the Trinity concept of Epiphanius the Wise, the growing popularity of the Trinity theme in icon painting, the special celebration of the Trinity Day, the construction of Trinity temples act as evidence of the strong consolidation of the cult of the Holy Trinity in Moscow culture. Another important theme for the Old Russian culture of the 14th–15th centuries was the concept of “deification” of a person as the highest form of his creativity. It found its theoretical form in the teachings of Gregory Palamas, while its visible expression became the iconography of Andrei Rublev and Dionysius. Old Russian icon painters were able to convey the moral ideal of hesychasm — the ideal of the transformed man who achieves a new ontological status of existence through deification. The doctrine of deification was intimately connected with the hesychast metaphysics of Tabor light, reflected in the Old Russian aesthetics of light and color.

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Lewis, James R., and Magrethe Løøv. "God Making in China." Temenos - Nordic Journal of Comparative Religion 58, no. 1 (June 17, 2022): 41–65. http://dx.doi.org/10.33356/temenos.97064.

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Some religious leaders tend to gravitate towards claims of increasingly greater holiness. This sometimes results in the assumption of explicitly prophetic roles or in more extreme cases, claims of divinity. The present paper discusses the apotheosis of Li Hongzhi, the founder of Falun Gong. Although a comprehensive theory of divinization remains elusive, some general points can be made. First, we argue that any effort to theorize deification must include the observation that it is a process that arises in the context of social interaction between leader and followers rather than exclusively within the psyche of the leader, a point which has sometimes been missed in previous analyses. Second, divinization is a gradual process, with claims of divinity typically being amplified over time. Third, one must consider that divinization typically takes place within social spaces more or less set apart from the larger society, with group dynamics that facilitate deification. Fourth, divinization can be a strategy for coping with external threats like critical outsiders and repression. Finally, we argue that any effort to understand deification needs to consider the wider cultural and religious context. ‘God’ is a polythetic term, and divinization may therefore take on many different forms.

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Lee, Yang-Ho. "Calvin on deification: a reply to Carl Mosser and Jonathan Slater." Scottish Journal of Theology 63, no. 3 (July 1, 2010): 272–84. http://dx.doi.org/10.1017/s0036930610000360.

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AbstractCalvin scholars have disputed whether Calvin had the concept of deification. Carl Mosser was eager to find deification in Calvin's theology. On the other hand, Jonathan Slater was earnest to deny deification in Calvin's thought. Calvin distinguishes between divine essence and divine kind. According to Calvin, we will be partakers of the divine kind, but not of the divine essence. We will be like God, but we will not be God. For Calvin, righteousness and immortality are called divine righteousness and divine immortality because God is its author. They are gifts from God, not God's own essence. Calvin says that we are God's offspring, but in quality, not in essence, inasmuch as he, indeed, adorned us with divine gifts. On the other hand, although Slater argues that Calvin's position is that believers share in what is Christ's according to his human nature, in accordance with Calvin, all the actions which Christ performed to reconcile God and man refer to the whole person, and are not to be separately restricted to only one nature. In this article, I find that Calvin distinguishes between divine essence and divine kind, in other words, essential and non-essential or central and peripheral.

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Noble, Ivana, and Zdenko Širka. "Doctrine of Deification in the Works of Cardinal Tomáš Špidlík and His Pupils." Philotheos 19, no. 1 (2019): 125–43. http://dx.doi.org/10.5840/philotheos20191917.

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This article focuses on the work of Czech Jesuit Cardinal Tomáš Špidlík (1919-2010), continued in his pupils, both in Rome, where he taught for most of his life, and in the Czech Republic. It explores in particular how studies of hesychasm marked their understanding of deification. It asks in which sense their work can be seen as a Western attempt to rehabilitate the doctrine of deification in its experiential and theological complexity, where they contribute to the renewal of the communication between the Christian East and the Christian West, and what are the complications present in their attempt expressed against the background of uniatism.

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Burdett, Michael, and Victoria Lorrimar. "Creatures Bound for Glory: Biotechnological Enhancement and Visions of Human Flourishing." Studies in Christian Ethics 32, no. 2 (February 8, 2019): 241–53. http://dx.doi.org/10.1177/0953946819827141.

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The human enhancement debate is fundamentally based on divergent ideals of human flourishing. Using the complementary, though often contrasting, foci of creaturehood and deification as fundamental to the good life, we examine these visions of human flourishing inherent in transhumanist, secular humanist and critical posthumanist positions on human enhancement. We argue that the theological anthropologies that respond to human enhancement and these other ideologies tend to emphasise either creaturehood or deification to the neglect or detriment of the other. We propose in response that understanding humans as creatures bound for glory integrates both dimensions of the human being into the one grand vision of flourishing God has for humanity.

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Van Vlastuin, W. "Focus." Theologia Reformata 65, no. 3 (September 1, 2022): 290–95. http://dx.doi.org/10.21827/tr.65.3.290-295.

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Arnal, William. "Laboratory of Ancient Religions." Bulletin for the Study of Religion 39, no. 2 (May 11, 2010): 30–33. http://dx.doi.org/10.1558/bsor.v39i2.008.

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BULYKO, I. P. "THE DOCTRINE OF DEIFICATION IN ORTHODOX THEOLOGY." Historical and social-educational ideas 7, no. 4 (May 15, 2015): 123. http://dx.doi.org/10.17748/2075-9908-2015.7.4.123-125.

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BULYKO, I. P. "THE DOCTRINE OF DEIFICATION IN ORTHODOX THEOLOGY." Historical and social-educational ideas 7, no. 4 (May 15, 2015): 123. http://dx.doi.org/10.17748/2075-9908.2015.7.4.123-125.

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Durand, Emmanuel. "Deification through the Cross de Khaled Anatolios." Revue des sciences philosophiques et théologiques Tome 105, no. 2 (January 24, 2022): 329–37. http://dx.doi.org/10.3917/rspt.1052.0329.

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BULYKO, I. P. "THE DOCTRINE OF DEIFICATION IN ORTHODOX THEOLOGY." Historical and social-educational ideas 7, no. 4 (May 15, 2015): 123. http://dx.doi.org/10.17748/2075-9908-2015-7-4-123-125.

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Hairen, Zong. "Were the "Three Stresses" a Deification Movement?" Chinese Law & Government 35, no. 2 (March 2002): 37–65. http://dx.doi.org/10.2753/clg0009-4609350237.

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Park, Chan-Woong. "Deification of Jesus on the Jewish Background." Korean New Testament Studies 27, no. 1 (March 31, 2020): 1–32. http://dx.doi.org/10.31982/knts.2020.03.27.1.1.

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Journal articles on the topic 'Deification'

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