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By Hudson

The doctrine of theosis capability a salvation that's the deification of the stored. The kept really develop into God. This strange doctrine lies on the middle of Nicholas of Cusa's (1401-1464) mystical metaphysics. it really is right here tested for the 1st time as a subject matter in its personal correct, besides its implications for Cusanus's doctrine of God, his theological anthropology, and his epistemology. Nancy Hudson opens her ebook with a ancient advent of the time period "theosis" from its roots within the Greek fathers (Gregory of Nyssa and Maximus the Confessor) to its mature improvement in Pseudo-Dionysius. The interdependent events of divine self-manifestation and divine secret, immanence and transcendence, are provided because the dynamic nexus out of which theosis arises. Divine self-manifestation is explored as either a prerequisite and a style of theosis. The unfavourable theology that effects from divine secret highlights the constraints of human cause in addition to the human mind's power for being a dead ringer for God. The Christological personality of theosis is located in Nicholas of Cusa's doctrine of Christ as the be aware of God, his realizing of the ascent of the mind to divine knowledge, and his idea of divine sonship. Nicholas of Cusa's emphasis on the mind in salvation is debatable since it looks to privilege the brain over the physique, undermine the goodness of production, and forget about the position of repentance from sin in salvation. in brief, Nicholas of Cusa's doctrine of theosis finds the powerful impression of Greek philosophy. At factor is his orthodoxy and even if he replaces Christian doctrine with Greek notion, whereas protecting simply the language of Christian theology. The thorough research of theosis during this publication unearths that Nicholas of Cusa does certainly stick with culture, notwithstanding it is the culture of the japanese church.

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Gregory of Nyssa, Life of Moses II 20, trans. Abraham J. Malherbe and Everett Ferguson, Classics of Western Spirituality (New York: Paulist Press, 1978), 59. 27. , 166, 96. He argues that we should learn from Pharaoh who treasured only the fleshly and material, refusing to listen to or know Yahweh. His irrational values caused him to “..... , 35, 62. ” Although he is critical of “pagan philosophy,” Gregory is not hostile to it. Profane learning is correct in its assertions of the immortality of the soul and the existence of God.

61 Here the doctrine of grace finds its place in the Areopagite’s theology. 63 More than simply a repetitive reference to the theme of negative 60. R. The intellect is no longer itself when it meets God in mystery, and God is no longer God in himself when he creates. See the introduction to La Hierarchie Celeste, Sources Chretiennes 58, 2nd ed. -Denys,” Bulletin de l’association Guillaume Bude (1957): 97–112. We noted a similar parallel movement in Chapters 1–3 regarding the notions of theophany and theosis in Nicholas of Cusa.

Man’s nature is given, but his existence unfolds according to his pursuit or avoidance of the life of charity. 44 The Byzantine emphasis on the continuity between nature and grace is in evidence here. When one is led astray by the passions, one’s natural orientation to the source of all things is abandoned. Thus, it is not human nature that is fallen, but human existence that is polluted. This pollution or impurity is not an inherited condition, but is a sickness that occurs when the movement toward deification is halted.

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