Scribd Logo
Upload

Welcome to Scribd!

  • 48 views

    The Means of Deification For The Individual Person

    Uploaded by

    piratehome1
    The Means of deification for the individual person

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content

    You might also like

    The Means of Deification For The Individual Person

    Uploaded by

    piratehome1
    48 views11 pages
    The Means of deification for the individual person

    Original Title

    The Means of deification for the individual person

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document
    The Means of deification for the individual person

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    Download as pdf
    48 views11 pages

    The Means of Deification For The Individual Person

    Uploaded by

    piratehome1
    The Means of deification for the individual person

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    Download as pdf
    of 11
    Chapter 3 THE MEANs OF DEIFICATION FOR THE INDIVIDUAL CHRISTIAN In comparison to the competing pagan reli- gions and philosophies of the late Hellenistic ‘world, the uniqueness of Christian redemption is characterized by its emphasis on sin. Paul's proclamation of universal sin and guilt in mankind (Romans 3:9ff; 5:12) is consistent with his Jewish background, and a conspicuous exam- ple of his independence from Hellenistic assumptions.’ Mankind is under bondage to sin, not merely death or fate, and this gives Christian soteriology a unique focus which even Reitzen- stein recognized: ‘That this Redemption is not merely an expulsion of evil misfortunes or burdens, a liberation from and assurance of eternal life with God, but basically a forgiveness of sins, seems to me something new. The frightening camestness ofthe preaching about guilt and atonement is lacking, as far as 1 can see, in Hellenism, As we have noted in Chapter 1, the biblical emphasis on the holiness of God is contrasted with human sinfulness and estrangement from Him, To be reconciled to God requires moral holiness: to be like Him. No unclean thing can enter His presence. Likewise, Athanasius recognized the serious- ness of sin as an objective barrier to God-like- ness. We have already, in the previous chapter, considered the Fall of mankind from its or divine state of existence through the disobedi- ‘ence of Adam, compounded and multiplied by each individual’s acts of unrighteousness. Al- though man was created perfect in his sphere of existence he has become “defective (2umis) through transgression and dead by sin.” Since it is not fitting that the work of God should remain imperfect, the Logos of God clothes himself with a human body and “pays the debt for us” (v0 fuav viv dbetAiy dob: 606s), obliterating sin and. corruption, and thus perfects what was lacking to mankind (ra detnovra 178 dvOpiny 81° Eavtod redewson).! An important aspect of Athanasius? view of the work of the Incarnation is his theo- logy of the cross. Although only in De Inc. 20-30 does he treat the purpose and manner of the Saviour’s death in any extended or systematic way, the constant allusion to it in his writings 46 + Deification: The Content of Athanasian Soteriology indicates that its importance is assumed rather than intentionally downplayed. For the sake of us, the “works” of God, the Word humbled him- self to take upon him our body, which he then offered as a propitiation for sin. This he did in behalf of alls it was an infinite atonement, uni- versal in scope, effecting a deification of human nature, Nevertheless, in spite of the competing Arian ascent soteriology, which viewed redemp- tion as an exercise of will in moral progress fol- owing the example of Christ,’ Athanasius main- tained the necessity of the individual’s ethical striving to take part in deification. The incarna- tion, death and resurrection of Christ were, albeit necessary and even primary, insufficient in and of themselves as historical events to actualize lection to grace in the Augustinian sense. The general salvation must be appropriated by each individual through faith, baptism, and the works of love in order to be effective To actualize par- ticipation in the divine nature, the believer must imitate him who was divine by nature: the Logos of God ‘The Imitation of Christ “Perfect goodness” was both a prerequisite and characteristic of deification for both pagan philosophy and Christianity. Plato's ideal of Suotwois 0G is defined as becoming “righteous and holy and wise” through yijnows of the Good," Plutarch lists virtue, along with immor- tality and power, as the distinguishing marks of deity." Clement urges us to “practice being a god." But the Fathers did not consider them- selves dependent on Greek jiynots for their doc- trine of imitatio Christ, since it was clearly a part of their biblical heritage. Clement associated Suotoo.s with “walking after the Lord” in Deuteronomy 13:4, and speculated that Plato may have gotten the idea from there.” Paul expressly exhorts the believers to be pujnrat of Christ," who told his disciples that they must “take up [their] and follow me (axohov@etro jo.):"* Christ set us the example in suffering tribulation without sin, and to this we are called, iva éraxohoudiionre Tats txveaw airod. Athanasius wholeheartedly advocated this imitation or following in the steps of Christ, both ethically and in his suffering, as a necessary step to complete the process of deification. “We by imitation become virtuous and sons.”” When he ‘considered the adversities and tribulations which his lock was undergoing, he encouraged them by comparing their sufferings to those of Christ. cross, ‘Thus even our Lord and Saviour Jesus Christ comes before us, when he would show men how to suffer: who when he was smitten bore it patiently, being reviled he reviled not again, when he suffered he threatened not, but he gave his back to the smiters... and at last, was willingly led to death, that we might ‘behold in him the image of all that is virtu- ‘ous and immortal, and that we [might] con- duct ourselves after these examples..." Likewise, Athanasius continues, Paul, who con- ducted himself according to the example of the ‘Word, exhorted us to “Be followers of me, as Lam also of Christ,” quoting I Corinthians 11:1.” This advice, which means that we should “never loiter in the path of virtue,” was given not just to the Corinthians, but to all disciples of Christ.» By this means the children of men are empowered and restored, and eventually freed from suffering and raised to incorruption and the joy of the saints in heaven.” Those who have rejected this path “do not bear the likeness of the manner of life of the saints, nor of that right understanding by which man at the beginning was rational, and in the image of God.”® Thus Athanasius connects the imitation of Christ with the restoration of the mage of God in which we were created. Extolling the benefits and loving-kindness of the Saviour, he exults: not only should we bear His image, but should receive from Him an example of the heavenly way of lif; that as he has begun, we should affirm (praeivit).... For those who are thus disposed, and conform themselves to the Gospel, wil be partakers of Christ and imitators ofthe apostolic examples. The association of participation and imita- tion, petousta and jiunots, is not new to Christian apologetics; Meijering points out that Justin, Aristides and Irenaeus thought along simi- lar (neo-platonic) lines." An emphasis on the ethical aspect of this participation characterizes Athanasius’ doctrine of sonship. In commenting on the Saviour’s injunction to be perfect and merciful as God is (Matthew 5:48; Luke 6:36), he is careful to divine patterns does not mean that we become such as the Father is in essence, but in “beneficent acts” (etepyeatas).” There is only one Son by tution that this appropriation of nature, but we become sons and are called gods “in order that what has accrued to us from God himself by grace, these things we may impart to others.” We become imitators “when we minister to others what comes from him...” This path of imitation is one of moral progress which assimi: lates us to God, but it does not give us cause to boast in our own strength. The commandment to achieve perfection is, in fact, the grace which assures us of the ability to attain it, For although wwe cannot become like God in essence, yet by progress in virtue we can imitate God (@& Aperhs Pedrwospevot, wtpotneda rev @c6v), the Lord granting to us this grace, in the words “be ye mercial as your Father is merciful” “be ye perfect as your heavenly Father is perfect.” Although he considered the Arians to be blas- phemers for their Athanasius attempted to balance the action of human will and the grace of God. Compulsion is for devaluation of grace, not a divine characteristic; the Lord tries rather ‘he Means of Deification For The Individual Christian = v7 to persuade our free will to godliness. Nevertheless his condescension and long-suffer- ing are manifested in his creation of us in his e, in his incarnation into our humanity, in his teachings and commandments, and finally in his suffering and death for our sake. While it would be anachronistic to expect Athanasius to conform to the Augustinian or Lutheran concept of grace, he does illustrate what Lot-Borodine calls “the Patristic adage on geacelfree will”: “To whomsoever does what he is able, God does not refuse grace?”» This is not mere self-reliance or ips: Athanasius, along with Christian writers in gen- eral, did take grace seriously. Kantorowice has pointed out the profound difference between pagan philosophic mimesis and Christian gratia According to the Hellenistic philosophies it was an act of man's own virtue to become ‘god-like and be the god's perfect imitator; was an act of purely human effort and human industry... According to Christian teaching, however, man could not by his proper human power alone, despite his free will, hope to be restored to his divine being and immortality; this was possible by the intervention of grace alone.” It is obvious from Athanasius’ emphasis on the Incarnation as the primary means of grave and the restoration of original grace that he recog- nized the dynamic of grace and human effort; both were necessary for salvation. God’s rational creatures, whether corrupted “through their own neglect, or through the deceit of demons,” were not left to themselves to perish and return again to non-existence through corruption This would have been “neither proper nor fitting for the goodness of God." As they were “deprived of the grace of being in the image.” the Logos, in benevolence and grace, came'“to suffer forall and be an advocate on behalf of all” By “taking a body like ours” and “surrendering it to death’ as an offering to the Father, he “abolished corrup- tion in man since its power was concluded (ainpo@etons) in the Lord’s body and it would never again have influence over men who are like him.” In this context the likeness referred to has a physical connotation—men are like the incar ‘nate Christ in that they have a body and share in hhuman nature. Consequently, physical death and corruption wil be abolished for all men who die in Adam, through the general resurrection.” But it cannot be emphasized too strongly that for Athanasius, deification is more than physical immortality (see chapter IV), and it is for this reason that moral effort and advancement are required; it is not automatic." Thus Athanasius urges: Let us cleanse our hands, let us purify the body. Let us keep our whole mind from guile + occupying ourselves entirely with our Lord, and with divine doctrines, so that, being altogether pure, we may be able to par- take of the Logos.” From the point of view of human responsi- bility and free will, the grace of God imparted through the Logos is a given: it may be partici- pated in by all who will respond to the summons of righteousness." Both moral and intellectual effort are needed however. At the conclusion of his discourse on the Incarnation, Athanasius envisions the day of judgement, and the necessi- ty of our preparation for it on this double level: But in addition tothe study and true knowl- edge of the Scripture are needed a good life and pure soul and virtue in Christ. This path will bring knowledge of God in the company of the saints and exemption from the consuming fire which threatens sinners, that he may receive what has been reserved for the saints in the kingdom of heaven, “which eye has not scen, nor eat heard, nor have they ascended into the heart of man," all + Deification: The Content of Athanasian Soterology things which have been prepared for those ‘who live in virtue and love God.” This is the divine life of the deified, which only comes to those who are truly converted and prac- tice virtue. This emphasis on moral striving amounts to a virtual ascess, and it is developed in terms of the purity of soul which allows one to contem- plate God by introspection. By repentance a per- son can eliminate what has adulterated and obscured the soul, which was made in the image and likeness of God in the beginning. So when the soul has put off every stain of sin with which itis tinged, and keeps pure only what is in the image, then when this shines forth, it can truly contemplate as in a mirror, the Logos, the age of the Father. ‘The ascesis envisioned here, which combines eth- ical striving, moral purity and contemplation of the divine, forms the essence of the Life of Antony, Athanasius’ enormously influential hagiographical treatise. It has been noted" that the close connection between his redemption theology and ethics runs throughout his writ- ings, but it is most obvious in the biography of this model saint. The constant theme of the Life is the imitatio Christi, and its purpose is to inspire emulation in its readers.” After giving up his worldly possessions in an effort to achieve the perfection enjoined in Matthew 19:21," Antony “imitated” (2€f\woev) the ascesis of a nearby pious monk, following his ‘examples in work, alms, prayer, and memorizing scripture, despite his illiteracy." He observed and emulated the virtues of all, in such a way that they rejoiced in his successes. To overcome the snares of the devil, he “more and more repressed the body and subjected it,”* which his zeal and eagerness of soul made easy for him. His desire and disciplined choice (npoaipnois) were focused ‘on advancement (npoxorv) in the way of virtue (riv ths donris 6560). Visions and greater power resulted, enabling him to resist the most awesome demonic onslaughts. After neatly twen- ty years in solitude, he emerged initiated in the mysteries and filled with the Spirit of God (uepuoraywynuévos Kal Beopopoijeves), without showing any signs of physical deterioration. He manifested the philosopher's drapaéia and énddeta, undisturbed by normal human emo- tions, “but was entirely equanimous, as guided by reason.”* Thus restored to his “natural state” of ‘god-likeness,” Antony went about healing dis- eases, casting out devils, preaching, consoling and reconciling, and converting his admirers to the monastic life. Although pagan cultural influences in the lit- erary forms and philosophical ideals are evi dent," the parallel with Jesus remains primary in the Life of Antony." After an extended petiod of temptation and meditation in the wilderness, he embarks on a career of wonder-working and preaching, always remembering to glorify God.» In him the devil's power is vanquished. He approaches death with joy, assured of receiving back his body incorruptible in the resurrection. Having imitated the Logos who “took a human body for the salvation and well-being of man,” Antony thus “partakes in the divine and spiritual nature,” he is the ascetic whose virtue is so exern- plary that he is all but deified in this life.* ‘Thus, as Strater has pointed out, it is Athanasius’ weld- ing of religion and ethics which becomes the the. retical and practical inspiration for monast. cism.” Following this Athanasian model, the monastic way of spiritual asceticism, in seeking impassibility, incorruptibility and independence of bodily needs, envisions a thedsis in the imita tion of Christ* It would be a mistake, however, to assume that Athanasius’ depiction of Antony is somehow at odds with his view of grace. The interruption. of the narrative protesting that Antony does not The Means of Deification For The Individual Christian + 49 take credit for his virtuous deeds shows how important the concept of empowering grace was for Athanasius, however hard this may be to attribute to the historical Antony.” In fact, “the Vita Antoni is constructed with a view to coun- teracting the Arian concept of adopted sonship 8 a progress in virtue” Antony is the instru- ‘ment of Christ as well as the imitator par excel- lence of him. But despite Athanasius’ editorial stess on grace as the operative power in the life of the ideal monk, “these motifs do not displace testimony from or reference to Antony about the value and necessity of striving after holiness." The point Athanasius was trying to make was that the faithful were helpless without divine assistance to achieve the imitatio, but free will is never at issue, “The Vita Antonii is laced with remarks about the importance of the spiritual aspirant’ willingness (rod G€dew), desire (n6805) and fixed purpose (npoaipcots)" Athanasius himself was reputed as an “ascetic” among his People, and he considered moral effort indispen sable to the Christian life aimed at fulfillment in deification Reading the Life of Antony underscores a striking problem endemic to early monasticism: the relationship of the monk/ascetic to the Church, and especially to the sacraments. The ‘emphasis in Athanasius’ biography implies that the extraordinary virtue achieved would suffice for perfection even apart from the sacraments, but such an argument from silence needs further corroboration, We must turn to his other writ- ings to find the positive role of baptism and the Eucharist in deification. Sacramental Theology Because of the connection between baptism and the forgiveness of sins in the New Testament, ‘we would expect to see Athanasius use this sacra- ‘mental rite in his moral theology. But while it is true that there is a logical connection between 50 + Deifcation: The Content of Athanasian Soteriology conversion, repentance, baptism and the practice of virtue, the important focus of baptism for Athanasius is that it unites us to the Godhead.» This is true of the Saviour’s baptism as well as that of our own. Because Christ was “bearing our body,” when he was washed in the Jordan, “it was ‘we who were washed in him and by him,” and the Spirit’s descent upon him was a descent upon us.” That is, it was not the Eternal Logos who was advanced and consecrated, but the flesh or man- hood assumed by him, “that the sanctification coming to the Lord as man, may come to all men from him." The works of deification had to take place through the body, and only the Logos could initiate this." As the archetypal Ideal of perfect manhood, he effected the reversal of the Fall through the sanctification of the water and the Spit for as we are all from earth and die in ‘Adam, s0 being regenerated from above of water and Spirit, in Christ we are all quick- ened, the flesh being no longer earthly, but being henceforth “logosized” (Aoyu#ctons), by reason of God's Logos who for our sake became flesh.” In this striking way of describing how we participate in the Logos, Athanasius expands on the universal significance of the Incarnation, The emphasis in his baptismal passages is on the ‘unequivocal divinity of the Son and the signifi- cance of that fact for our own adoption into son- ship. Thus it is of vital importance to understand correctly the triple formula for baptism, for it is only “with such an initiation that we, too, ... are ‘made sons.” Otherwise the grace, consecration and illumination of baptism are lacking.” Such a Fite, administered by Arians and other heretics, is “altogether empty and unprofitable” and “in reality ... no help towards religion.” The Arians, by their erroneous belief, baptize into a creature, not into the Son of God; such heretical sprin- Kling pollutes rather than redeems.* Not just the ‘Name, but tight faith, is necessary for the “conse- cration” of baptism." Combining the idea of Christ's archetypal baptism and that of the indi dual, the meaning of this consecration may be said to consist ofa participation of the believer in the sanctification inherent in the Saviour’s bap- tism, While in one sense humanity is baptized with Christ it is our individual baptism which actualizes the benefits of it for us.* Although Athanasius did not develop exten- sively his doctrine of baptism, his thoughts on the Eucharist are even less in evidence, so that Harnack asserted that itis impossible to extract a definite doctrine of the Eucharist from his “con- fused statements.”” Just when he seems to approach it in commenting on Christ’s discourse in John 6 about the eating of his body, he uses it rather to reinforce the distinction between his human and divine nature.” Nevertheless Athanasius is not lacking entirely in pronouncements of the Eucharist; in fact the Festal Letters, as might be expected, are replete with allusions to it. Striter finds here” the implication that the sacramental meal prefigures the enjoyment of Christ in heavenly fellowship. God has commanded us to keep the Passover, and we should do so joyfully, so that “we may also receive an earnest of that heavenly feast.”" This is not the Jewish eating of a lamb, since now the Saviour, “changing the typical for the spiritu- al? has substituted his own flesh, saying, “Take, eat and drink; this is my body and my blood.”* AAs with baptism, the eucharistic rite is linked to participation in Christ. He urges his flock to “pray that we may not eat the Passover unworthi- ly” and to “persevere in virtuous conduct, repenting as is our duty.” For to those who keep the feast in purity, the Passover is heavenly food, but to those who observe it profanely and contemptuously, it is a danger and reproach. For itis written, “Whosoever shall eat and drink unworthily is The Means of Deification For The Individual Christian + 51 guilty of the death of the Lord.” Wherefore, let us not merely proceed! to perform the fes tal rites, but let us be prepared to draw near to the divine Lamb, and to touch heavenly food. ‘may be able to partake of the Logos.” so that, being altogether pure, we Such language of participation seems to point in the direction of a realistic interpretation of the Eucharist" along the lines of Irenaeus," but nowhere does Athanasius explicate it as such, His emphasis is on the prefigurement of the divine life to come in the Eucharistic meal, provided itis taken worthily. “For if we diligently celebrate the feast here, we shall doubtless receive the perfect joy which is in heaven.”* The Eucharist is one further means of effecting our participation and divinization in the divine Logos. In surprising contrast to baptism, the connection with moral purity and the practice of virtue is stressed in partaking of this sacrament. Although the pri- ‘mary focus of this study is on the eschatological content of deification, Athanasius’ sacramental theology points to a temporal aspect as well. The sacraments afford a foretaste, here and now, of full participation in God through incorporation into the body of Christ, which is the Church. ‘The Role of the Spirit in Deification Christian theology usually associates the pri mary sacraments of baptism and the Eucharist with the Spirit, and Athanasius is no exception. We have already considered this relationship in his ideal of being “logosized? which refers to par- ticipation in the Incarnation through being “regenerated from above of water and Spirit?” Earlier in the same passage Athanasius speaks of this as the Saviour's “transferring our origin into Himself, (that] we may no longer, as mere earth, return to earth, but as being joined to the Logos from heaven (dod 2 obpavod Aoyod owe:

    You might also like