on the incarnation by athanasius of alexandria

In fact, although certainly crucial, the doctrine of divine energies does not form the central focus of the tradition of patristic teaching on theosis. And only with St Cyril of Alexandria (376-444) did 2 Peter 1:4 come to the fore, owing to the importance of the category of physis in the Christological debates of his time – where the term physis in Alexandrian theology had the sense of concrete “reality” or “truth” ( aletheia) , rather than ousia, essentia or natura. Likewise, the Trinitarian shape of deification is left obscure. Unfortunately, the teaching regarding theosis is sometimes presented without robust reference to the evangelical message concerning the person of Jesus Christ and his redeeming work. While these accents are important, such presentations often fail to do justice to the central point.

In the 20 th century, owing to the enthusiastic rediscovery of St Gregory Palamas and especially the wide influence of the theology of Vladimir Lossky, this message of deification was most often cast in terms of a “participation in the divine energies.” The phrase from 2 Peter 1:4, “partakers of the divine nature ” is also frequently cited as a biblical touchstone for the Orthodox teaching on deification. Popular presentations of the Orthodox Christian faith often highlight the doctrine of theosis, or deification, as a distinctive accent of Orthodox theology and spiritual teaching. Service of Preparation for Holy Communion.

On the incarnation by athanasius of alexandria