• THO 3306 Questions for Final Oral Exam

    THO 3306 Theosis Questions for Final Oral Exam

  • A. Chirovsky’s General Introductions to Theosis

    Chirovsky, Theosis Intro

     

    Chirovsky-Divinization Introduction

     

  • A. Chirovsky, Brief Primer on Theological Anthropology

    A Brief Primer on Patristic Greek Anthropology with an Emphasis on the Process of Contemplation and Obstacles to It

    Andriy Chirovsky

    September, 2003

     

    According to the Greek Fathers, the human being is a psychosomatic creature. To be human is to have a body (soma) and a soul (psyche). After the Fall, both of these are liable to corruption or disintegration (phtharsis). In this unnatural, subhuman fallen state, every human being eventually disintegrates completely. The body and soul separate. We call that moment physical death. But there are many lesser or greater moments of disintegration, when the body and soul are at war with each other or even with their own selves. Modern medicine might agree that the body is at war with itself in cancer and a host of other illnesses. And modern psychology might agree that the various parts of the “soul” also battle each other. Patristic Greek anthropology follows both classical and biblical categories (especially the biblical notion of humans being created according to the image and likeness of God (kat’ikona kai homoiosin tou Theou) and the idea that Christ, the new Adam, is the perfect human being and the model for one’s life. The image remains in the human being even after the Fall and can become tarnished or covered over by sin, but never completely destroyed. The likeness is understood dynamically by many Greek Fathers: it is something which must be realized, as human beings become more and more like God through the intense effort of self-discipline (askesis) cooperating with the Divine energies (grace understood not as a thing which is given to humans, but rather as the external workings of God (the root of the word energeia is ergon, which means work.) Such cooperation or synergeia, in which one fights the passions, seen by the great majority — though not all — of the Greek Fathers as entirely negative and disordered tendencies. This  struggle against evil passions — called praxis or praktike— results in hesychia (inner quietude or stillness that is centerd on God, listening and open to His will) and  apatheia (not to be confused with apathy, but rather a state in which one is not disturbed by passions.) By remaining in apatheia, via continual nepsis or watchfulness and praktike, which one must continue throughout one’s life, it is possible to achieve contemplation (theoria) of nature (physike theoria) and then of God (theologike theoria or simply theologia). This contemplation of God is sometimes described as spiritual knowledge (gnosis), and is considered immediate and direct. Through this contemplation, the highest human intellectual faculty recognized by the Greek Fathers, the nous, experiences God without the mediation of words or even concepts, by means of complete union with God — divinization or theosis. We need to be very careful when we use English terms that are loaded with theological and other meanings that are odds with the original, Patristic Greek ideas. Some good example of such easily misunderstood terms can be found in the section above. “Theory” and “praxis” in modern English usage are very different from the praxis and theoria described by the Fathers. Apatheia is by no means equivalent to “apathy”. When John Cassian translated this notion into Latin he called it “purity of heart,” so as not to allow it to be confused even with the notion as taught by the philosophical school of the Stoics, which was actually somewhat closer to the patristic understanding of apatheia than today’s English word “apathy”.

     

    When speaking of the parts of the soul, the Greek Fathers relied on categories developed by classical thought, as exemplified by Plato’s tripartite division of the soul, which is presented in Book IV of The Republic.  The Greek Fathers described the following constitutive elements in the soul. The logistikon, the intelligent aspect or power of the soul, consisting of the nous and the dianoia, the incensive or irascible aspect of the soul, known as the thumos or to thymikon, and the appetitive or desiring power (to epithymitikon).

     

    The nous (a Greek term that is really best left untranslated because no single English word can express all the nuances of its meaning and the translation “intellect” is dangerously misleading) is the part of the soul which is capable of the most subtle knowledge, of a kind that goes far beyond words and concepts. It is through the nous that human beings unite with God, according to many of the Fathers, especially those who follow Evagrius of Pontus, although a significant stream of ascetics, following the so-called “Macarian Homilies” locate the place of union in the heart (kardia). These two, nous and kardia, probably should not be set too radically in opposition to one another, but rather should seen as two complementary expressions of the seat of the most subtle human faculties of knowing and loving for the purpose of union. Some Fathers speak of the nous being the “eye of the heart” or use similar phrases to show this complementary relationship. In addition to the nous, the intelligent aspect of the soul is described as also having another level, far lower than the nous. This is the faculty of discursive reasoning (dianoia), which uses concepts and logic and is quite incapable of the kind of direct cognition and spiritual knowledge which is the realm of the nous.  In Patristic Greek thought, such realities as the fundamental dogmata of Christianity (e.g., the Triune God, the Christ who is simultaneously perfectly human and perfectly divine, or the saints’ complete union with God, in which one nevertheless retains one’s own personhood, and many others) are impossible to deal with adequately when using rational discourse. They are antinomies, or apparent contradictions, which cannot and must not be resolved by means of discursive reasoning. These truths are apprehended by means of the direct, simple cognition of the nous. The dianoia is considered useful in formulating concepts based on the data received by the nous or by sense perception, and it is used in everyday communication among human beings, but it can never attain to the kind of spiritual knowledge which is the noetic realm, the working area of the nous.

     

    Thus, the nous is the human faculty through which communion with God is achieved, and communion with God is seen as the ultimate goal of human life. The nous is involved in the most central of all human activities. However, the nous must guard itself,and so custody of the heart and intellect (phylake tes kardias /phylake tou nou ) must be practiced to protect against the entry of the evil one. All human beings undergo temptation (peirasmos), which was present already in Eden, according to Mark the Ascetic, one of the authors found in the Philokalia.  Eastern Christian ascetical literature posits two types of peirasmos: a)tests or trial sent by God for the purpose of honing (and thus assisting) the human being along the path of salvation, and b) evil promptings or suggestions from Satan and his minions. Such promptings come in the form of thoughts (logismoi). While the term is inherently neutral and could denote even a thought that comes by way of divine inspiration, in Patristic Greek ascetical literature, such as we find collected in the Philokalia and elsewhere, it most often refers to promptings from the evil one. Thus, in English logismos is usually rendered “evil thought.” Eastern Christian tradition has preserved the ancient list of eight evil thoughts which appear to have been first delineated and put in specific order by Evagrios Pontikos c.345-399 in his work, the Praktikos. Evagrios not only lists and describes the evil thoughts. He also describes the process of temptation. First comes the demonic suggestion. At this time it is nothing more than that — a thought which suggests a disordered behaviour. Then comes a stage which involves a drawing near,a consideration of the positive and negative aspects of the suggestion and a sort of bargaining and playing with the idea. What follows is synkatathesis, a consent in the mind to engage in the forbidden pleasure which had been suggested. Unchecked, the repitition of this consent results in captivity of the heart and the establishment of a pathos or passion, which is not a single act but a deeply ingrained tendency to act in this disordered and destructive manner. Most of the process occurs in the human mind. The demonic role is mainly to offer a simple thought that gets the process started.

    Evagrios also wrote the Antirrhetikos, preserved in Syriac, which offers 487 scriptural texts from the Old and New Testaments, organized in eight chapters, corresponding to the eight evil thoughts. These scriptural texts were to be used in antirrhesis (literally, “counter-speaking” or “speaking-against”) to combat each of the logismoi by using a particularly apt text against each, as Jesus had done in the course of his temptation by Satan.

     

    Evagrios, an associate of the three great Cappadocians, was, like his mentors, an avid disciple of the teachings of Origen, the brilliant and highly speculative theologian and biblical interpreter of the Alexandrian school. Because he seemed to have accepted some of Origen’s private speculations about the pre-existence of souls and of the salvation of all (apokatastasis), Evagrios was condemned along with Origen and “origenism” by the fifth ecumenical council (Constantinople II) in 553, a century and a half after his death. Needless to say, Evagrios was not given the courtesy of defending himself.

     

    With his name now despised, it is a testament to his powers of observation and practical psychological insight that his writings survived. Evagrios’ teaching on the eight logismoi was preserved in Greek under the name of St. Neilos the Ascetic of Sinai, who was not suspect in the eyes of the Church or the Empire. In the end, Evagrios’ personal reputation would become an obstacle to the continuation of his legacy.  His teachings survived simply because they were treasured by so many generations of monks as a useful, insightful and realistic guide to living a completely God-centered life. This God-centered life is the only source of true happiness according to the Greek Fathers. It is, however, difficult to achieve and maintain due to the weakness of the human condition, inherited from Adam, as a result of the Fall, in the form of mortality and the fear of death which leads one to take refuge in a deranged, egotistical “self-love” or philautia. This is really no love at all, but a woundedness and fearfulness that allows evil to take root in the human heart, even though that heart (understood not as the physical organ, but rather as the center of one’s being) was created fundamentally good. For the Greek Fathers, it is mortality rather than guilt, which is inherited from Adam. That is why the Christian East retains to this day the notion of voluntary and involuntary sin. It is not the guilt of the sinner that is of central concern, but rather the ultimate hurt which sin causes because, as St. Paul emphasizes, “The wages of sin is death.”

     

    ©2003 Andriy Chirovsky

     

  • Archimandrite George, Theosis: the True Purpose of Human Life

    Chirovsky on Archimandrite George, Theosis- The True Purpose of Human Life

    Archimandrite George,Theosis-english translation

  • THO 3306 Theosis Preliminary Bibliography

    THO  3306 Theosis                                                               Prof. Andriy Chirovsky

     

    PRELIMINARY BIBLIOGRAPHY:

     

    Appleyard, George. You Are Gods. An Introduction to the Concept of Theosis or Deification in the Byzantine Tradition. Parma, OH: Ukrainian Catholic Eparchy of St. Josaphat, 2010.

     

    Christensen, Michael J. and Wittung, Jeffrey A. Partakers of the Divine Nature. The History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007.

     

    Collins, Paul M. Partaking in Divine Nature. Deification and Communion. London: T & T Clark International, 2010.

     

    Coniaris, Anthony. Achieving Your Potential in Christ: THEOSIS. Minneapolis, MN: Light and Life, 1993.

     

    Finlan, Stephen and Kharlamov, Vladimir, Eds. Theosis. Deification in Christian Theology. Eugene, Oregon: Pickwick Publications, 2006.

     

    George, Archimandrite, Theosis: The True Purpose of Human Life. Mount Athos: Holy Monastery of St. Gregorios, 2006.

     

    Karkkainen, Veli-Matti. One with God. Salvation as Deification and Justification. Collegeville, MN: Liturgical Press, 2004.

     

    Keating, Daniel. Deification and Grace. Naples, FL: Sapientia Press of Ave Maria University, 2007.

     

    Kharlamov, Vladimir, Ed.. Theosis: Deification in Christian Theology. Volume Two. Eugene, Oregon: Pickwick Publications, 2011.

     

    Mantzaridis, Georgios I. The Deification of Man. New York: St. Vladimir’s Seminary Press, 1984.

     

    Nellas, Panayiotis. Deification in Christ. The Nature of the Human Person. New York: Crestwood, 1987.

     

    Rogich, Daniel M. Becoming Uncreated: The Journey to Human Authenticity. Minneapolis, MN: Light and Life, 1997.

     

    Russell, Norman. Fellow Workers with God. Orthodox Thinking on Theosis. New York: St. Vladimir’s Seminary Press, 2009.

     

    Russell, Norman. The Doctrine of Deification in the Greek Patristic Tradition. New York: Oxford University Press, 2004.

     

    Schonborn, Christoph. From Death to Life. The Christian Journey. San Francisco, CA: Ignatius Press, 1995.

     

    Stavropoulos, Christoforos. Partakers of Divine Nature. Minneapolis, MN: Light and Life Publications, 1976.

     

    Steenberg, M. C. Of God and Man. Theology as Anthropology from Irenaeus to Athanasius. New York: T & T Press, 2009.

     

    Thomas, Stephen. Deification in the Eastern Orthodox Tradition. A Biblical Perspective. Piscataway, NJ: Gorgias Press, 2008.

     

    Wilson, Daniel E., Deification and the Rule of Faith: The Communication of the Gospel in Hellenistic Culture. Bloomington,IN: Cross Books, 2010.

     

     

     

     

  • THO 3306 Theosis-Deification Course Syllabus, Fall 2013

     

     

    THO 3306: Theosis: Deification

     

    Prof. Andriy Chirovsky

    Autumn 2013

     

     

     

    A Statement of Purpose

    This course ideally follows on Eastern Christian Doctrine I, which looks at the understanding of who God is, how to approach the understanding of the Holy Triad, the Divine Humanity of Christ and the Holy Spirit as well as Eastern Christian Doctrine II, which studies the Eastern Christian doctrine of who human beings are, what salvation entails, what the end is toward which we all are tending, and how the reality of the Church embodies all of these things.  However, it is also possible to take this course first, since all theological thought really begins from inadequate starting points in dealing with the awesome mysteries of the Divine. It is just a bit more difficult to do so in such an order. This course examines the human being before God, and what happens to the human being when union with God becomes a reality: theosis, i.e. Deification or divinization. Ancient and modern approaches to the issues will be undertaken, in dialogue with a variety of Christian traditions, and in dialogue with the thought of other religious systems and  the secular world as well. The centrality of Theosis for Eastern Christian Theology and Eastern Christian Spirituality will be another focus.

     

    General Information

    Class time – Classes are scheduled on Thursdays from 1:30-4:30PM.   Class will break at a convenient time somewhere near the mid-point.

     

    Attendance – Please be reminded that students are required to:

    a. Attend the lectures in all the courses of their program and must also participate in all class activities. A student who is shown to have been absent from more than 20% of the lectures in a course will not be allowed to take the final examination.

    b. complete all assignments of a course before being allowed to take the final examination.

    If you need to be absent for more than 20% of the classes, please contact both the professor and the Faculty of Theology.

    Office hours – If you wish to discuss matters or content related to the course, please contact me at 613- 216-2435. This number will automatically forward to my cellphone.  You can also call me directly at 480-217-8505 (this is an Arizona number). My email address is amchirovsky@ustpaul.ca.  Because I do not have limitless trust in technology, please also send email to achirovsky@gmail.com.  The chances of both email systems failing is somewhat smaller.  If you really want to be safe, also send emails to amchirovsky@mac.com

     

    Course Load and Assignments

    The required reading for this course is one online booklet and two books.  We will be reading them progressively, of course.  Very early on in the course you should begin doing research for your final project, which is usually a research paper, but can conceivably be a different project accommodated to your learning style. Either way, the final project must be formulated in a preliminary proposal in written form, sent in by 1:30 PM Thursday, October 10, 2013.

     

    Term Papers – Term papers of 12-15 pages are due 1:30 PM Thursday, November 21, 2013.  Papers comprise 40% of your final grade.  Please note that late papers will not normally be accepted. Students who have not submitted term papers are not eligible to take the final exam. Papers may be done as extended treatments of subjects presented upon during one’s class presentations.  That helps the student to focus on a particular area in greater depth.

    Some other possible ideas for term papers:

    Theosis in one of the Church Fathers

    A comparison of the teachings of two Church Fathers on Theosis

    Theosis East and West

    Theosis and the Sanctification teachings of the Wesley brothers and contemporary Wesleyan emphases

    A comparison of Eastern Christian teaching on Theosis with Mormon teachings

    Objections to Theosis from a specific tradition

    A comparison of the doctrine of salvation and ultimate human destiny from an Eastern Christian point of view with the viewpoint of another world religion

    Another topic approved by the professor

     

     

    Fraud/Plagiarism – Students are reminded that plagiarism is not tolerated at Saint Paul University.  Please see the plagiarism handouts found in various places throughout the university. A student found guilty of fraud, attempted fraud or complicity of fraud in any examination or academic work will be liable to one or several of the following sanctions:

    a. loss of all or part of the marks assignable to the course to which the examination or academic work is related;

    b. loss of the right to a supplemental examination;

    c. loss of credits attached to the course to which the examination or academic work is related;

    d. loss of all credits for the current term or year;

    e. expulsion from the Faculty;

    f. expulsion from the University.

     

    Style sheet – The research paper should conform to the Turabian or Chicago Manual of Style.  It is to be 12-15 pages in length.  Further instructions will be given as to the structure and composition of the research paper.

     

    Class presentations – All students will be required to make class presentations, using PowerPoint, accompanied by written handouts. These will be based on a particular chapter of one of the required readings. The PowerPoint presentation and handout must be received by the professor via email at least 24 hours before the presentation date. It is acceptable to choose to do a class presentation on a particular theme, basing oneself on one of the chapters to be discussed in class that day (according to the syllabus) and then to expand on that treatment in a research paper. The class presentation and handout together count for 10% of the final grade. Participation in class discussions is graded and counts for 10% of the final grade.

     

    Final Examination – The final examination for the course will be an oral exam of some 20 minutes worth 40% of your grade.  The date of the exam will be set by the Faculty of Theology somewhere between December 5 and 18, and confirmed at a later date. Those wishing a written examination are asked to notify me by November 21.  A written exam is a dead exam, in which I can only mark errors as wrong.  An oral exam is a live interchange between the professor and student, in which the professor can ask the student to clarify statements. I therefore prefer oral exams. However, in light of the appeal procedure of the Faculty, students are always to be given the opportunity to take a written final examination.  Again, only those students who have submitted their term paper may take the final examination.

     

    Weekly Topics and Readings

     

    Week I:                                                            Introduction                               5 September 2013

    Goals: (i) Introduction to the course, to each other, and to working in the context of distance education and video conferencing. Filling out information forms. (ii) Explanation of syllabus, including student responsibilities and evaluation. (iii) Introductory lecture: Gen Intro to the Concept of Theosis: Definition and Scriptural Basis

     

    Week II:                                                                                                              12 September 2013

    Content:  Theology and spirituality. Theologia and oikonomia. The “rule of faith,” the “Canon of Truth.” The articulation of Christian faith in a Judeao-Hellenistic-Gnostic context. Apophatic theology: antinomy as a way of thinking and speaking about divine realities.

     

    Required Readings:

    Archimandrite George, Theosis: The True Purpose of Human Life. Mount Athos: Holy Monastery of St. Gregorios, 2006.

     

    Week III:                                                                                                             19 September 2013

    Content: The Context of Theosis in Christianity

    Required Readings:

    Michael J. Christensen, “The Promise, Process, and Problem of Theosis” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp.23-31.

     

    Andrew Louth, “The Place of Theosis in Orthodox Theology” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 32-44.

    Presenter: Tobias Underwood

     

    Week IV:                                                                                                               26 September 2013

    Content: Theosis in Classical and Late Antiquity

     

    Required Readings:

    John R. Lenz, “Deification of the Philosopher in Classical Greece,” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 47-67.

    Presenter: James Hoffman

     

    Stephen Finlan “Can We Speak of Theosis in Paul?” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 68-80.

    Presenter: Andrij Nykyforuk

     

    James Starr, “Does 2 Peter 1:4 Speak of Deification?” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 81-92.

    Presenter: Tobias Underwood

     

     

    Week V:                                                                                                                   3 October 2013

    Content: Theosis in Patristic Thought I

    Required Readings:

    John A. McGuckin, “The strategic Adaptation of Deification in the Cappadocians” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 95-114.

    Presenter: Michael Bombak

     

    Vladimir Kharalamov, “Rhetorical Application of Theosis in Greek Patristic Theology,” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp.115-131.

    Presenter: Thomas Hrywna

    Week VI:                                                                                                                  10 October 2013

    Content: Theosis in Patristic Thought II

     

     

     

     

     

     

    Required Readings:

    Elena Vishnevskaya, “Divinization as Perichoretic Embrace in Maximus the Confessor,” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp.132-145.

    Presenter: Justin Gaudet

    Thomas Buchan,“Paradise as the Landscape of Salvation in Ephrem the Syrian,” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 146-159.

    Presenter: Ihab Ghoubrial

     

     

    Week VII:                                                                                                                 24 October 2013

    Content: Theosis in Medieval Thought

     

    Required Readings:

    Stephen J. Davis, “The Copto-Arabic tradition of Theosis: A Eucharistic Reading of John 3:51-57 in Būluṣ al-Būshī’s  Treatise On the Incarnation,” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp.163-174.

    Presenter: Ihab Ghoubrial

     

    Nathan R. Kerr, “St. Anselm and the Doctrinal Logic of Perfection,” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 175-188.

    Presenter: Michael Bombak

     

    Week VIII:                                                                                                             31 October 2013

    Content: Theosis in Reformation Thought

     

    Required Readings:

    Jonathan Linman,”Martin Luther: ‘Little Christs for the World’: Faith and Sacraments as means to Theosis” in Michael J. Christensen, and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp.189-199.

    Presenter: Sophia Nahachewsky

    J. Todd Billings, “John Calvin: United to God Through Christ,” in Michael J. Christensen,. and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp.200-218.

    Presenter: Sophia Nahachewsky

    Michael J. Christensen, “John Wesley: Christian Perfection as faith Filled with the Energy of Love,” in Michael J. Christensen,. and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp.219-229.

    Presenter: Mykhailo Ozorovych

     

    Week IX:                                                                                                                7 November 2013

    Content: Theosis in Modern Thought

     

    Required Readings:

    Jeffrey D. Finch, “Neo-Palamism, Divinizing Grace, and the Breach between East and West,” in Michael J. Christensen,. and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 233-249.

    Presenter: Thomas Hrywna

    Boris Jakim, “Sergius Bulgakov: Russian Theosis” in Michael J. Christensen,. and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 250-258.

    Presenter: Andrij Nykyforuk

    Francis J. Caponi, OSA, “Karl Rahner: Divinization in Roman Catholicism,” in Michael J. Christensen,. and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 259-280.

    Presenter: Mykhailo Ozorovych

    Gösta Hallonsten, “Theosis in Recent Research: A renewal of Interest and a Need for Clarity,” in Michael J. Christensen,. and Jeffrey A. Wittung, Partakers of the Divine Nature: the History and Development of Deification in the Christian Traditions. Grand Rapids, MI: Baker Academic, 2007, pp. 281-293.

    Presenter: James Hoffman

     

     

     

     

     

    Week X:                                                                                                               14 November 2013

    Content: Trinitarian Anthropology and Theological method

     

    Required Readings:

    Daniel M. Rogich, Becoming Uncreated: The Journey to Human Authenticity: Updating the Spiritual Christology of Gregory Palamas. Minneapolis, MN: Light and Life, 1997, pp. 1-84.

    Presenter: Liza Tanczyk

     

     

    Week XI:                                                                                                              21 November 2013

    Content: Spiritual Path Christology

     

     

     

     

    Required Readings:

    Daniel M. Rogich, Becoming Uncreated: The Journey to Human Authenticity: Updating the Spiritual Christology of Gregory Palamas. Minneapolis, MN: Light and Life, 1997, pp.85-178.

    Presenter: Justin Gaudet

     

     

     

     

    Week XII:                                                                   )                                        28 November 2013

    Content: Divine Energy and Ongoing Dialogue. Summary of course and preparation for exam.

     

    Required Readings: Daniel M. Rogich, Becoming Uncreated: The Journey to Human Authenticity: Updating the Spiritual Christology of Gregory Palamas. Minneapolis, MN: Light and Life, 1997, pp.179-223.

    Presenter: Liza Tanczyk

  • Student Powerpoint Presentations on Sections of D. Rogich, Becoming Uncreated

    Liza Tanczkyk THO3306 Presentation on Rogich, Section One: chaps. 1-2

    Justin Gaudet on Chapter 3 of Rogich

    Liza Tanczyk THO3006 Palamas presentation Nov.21’13 on Rogich Ch.5

  • Powerpoint Presentations for THO 3306 Theosis Fall 2013 Based on Chapters of M.J. Christensen & J.A. Wittung, eds. Partakers of the Divine Nature

    General Overview: Partakers of the Divine Nature

    Andriy Chirovsky on M.Christensen, The problem, Promise and Process of Theosis

    Tobias Underwood-Louth Place of Theosis in orth theology

    James Hoffman on J Lenz Deification of Philosopher in Classical Greece

    Andrij_Nykyforuk-on S Finlan Theosis in Paul

    Tobias Underwood-Starr Does 2Pt1:4 Speak of Deification

    Mike Bombak on J McGuckin The Strategic Adoption of Deification in the Cappadocians

    Tom Hrywna on V Kharalamov – Rhetorical Application of Theosis in Greek Patristic Theologyames Hoffman on J Lenz Deification of Philosopher in Classical Greece

    Justin Gaudet Divinization as Perichoretic Embrace in Maximus the Confessor

    I_Ghoubrial_3306_Ephrem_the_Syrian

    Ihab Ghoubrial Copto-Arabic Tradition of Theosis

    Mike Bombak Anselm Presentation

    THO 3306 Presentations – Luther and Calvin – Sophia Nahachewsky

    Ozorovych Mykhailo – Presentation on John Wesley

    Tom Hrywna Presentation 2 – Neo-Palamism

    Andrij_Nykyforuk-THO_3306_Presentation on Sergius Bulgakov

    Ozorovych Mykhailo – Presentation on Karl Rahner

    James Hoffman Theosis in Recent Research Presentation