Athanasius and His Doctrine of Divinization
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About this ebook
8400-word research paper written in 1993. 3800 words on a survey of all of Athanasius's use of the term theopoiesis, and how it fit into the culture of the early church.
3400 words on the theological legacy of Athanasius, largely on the doctrine of the Trinity. Also a summary of key events in his life, a summary of the teaching of Arius, and a bibliography,
Michael D. Morrison
I grew up in a small town in southern Illinois: Sparta. Our family of seven was religious but did not go to church - instead, we had a Bible study at home every week. I eventually began attending a church after I moved away, and then I went to a Bible college, and eventually a seminary. Now I work for Grace Communion Seminary, an online seminary based in Glendora, California. My interests are the Gospels, the epistles and theology of Paul, and ethics.
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Athanasius and His Doctrine of Divinization - Michael D. Morrison
Athanasius and His Doctrine of Divinization
By Michael D. Morrison
Copyright 1993 Michael D. Morrison
Smashwords Edition
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Table of Contents
Athanasius's Doctrine of Divinization
Appendix 1: The Theological Legacy of Athanasius
Appendix 2: Fact Sheet on Athanasius, Bishop of Alexandria
Appendix 3: The Teachings of Arius
Bibliography
About the Author
Athanasius' Doctrine of Divinization
The Word was made man so that we might be made God
(Athanasius, De Inc 54.3; Robertson 65). What did Athanasius mean when he used the word theopoieō? Literally, this word means to make God
or, more politely, to make divine.
But can humans be made God?
Even though the Arian controversy was, at a fundamental level, about whether a spirit being (in this case, the Logos) could be made divine, Athanasius used the word theopoieō casually, seemingly with little thought for the potential it had to contradict his main argument. If mortal humans can be made God, why couldn’t the Word himself be made a God? For Arius, Jesus…becomes God only in the way that every saint may be deified
(Rusch 17).
Despite the potential for confused concepts, Athanasius did not take time or space to explain what he meant by the word theopoieō. He took it for granted that his readers knew what he meant, and that they agreed with this doctrine. The Arians must have agreed with it, too, because Athanasius could use it as the starting point for an argument: For man had not been deified if joined to a creature, or unless the Son were very God
(Orat 2.70; Robertson 386). If, by a partakability of the Spirit we shall become partakers of the divine nature, it would be madness then afterwards to call the Spirit an originated entity, and not of God; for on account of this also those who are in him are made divine. But then if he makes man divine, it is not dubious to say his nature is of God
(Ad Serap 1.24; Egan 161-162).
Background of Athanasius’s doctrine
Athanasius could use this concept because it was part of