Pauline and Johannine Theosis

Ryan A.R Ferries

doi:10.4102/hts.v78i4.6970

Abstract

This article looks at Colossians 2–3:17 and John 17:13–26 as the base texts to see the commonalities between Johannine and Pauline conceptions of Theosis. First, the article looks at indwelling and participation as the methods of Theosis in the two traditions. Second, the role of mimesis is seen to be integral in these texts’ concepts of Theosis. Third, the article looks at hope and glory that believers have and look forward to as indicative of their deification. The study begins by defining the term Theosis and its cognate terms – deification and divinisation – properly, within an Orthodox Christian context.Contribution: The goal is to see and detail the concept of Theosis in Pauline and Johannine literature, looking at Colossians 2–3:17 and John 17:13–26 specifically. As such, the present study will broaden the discussion the doctrine of Theosis as it appears in the Christian scriptures.

Highlights

This article looks at Colossians 2–3:17 and John 17:13–26 as the base texts to see the commonalities between Johannine and Pauline conceptions of Theosis
In John 17, believers participate in this glory, by partaking in the fellowship between the Father and the Son, and this transforms them into bearers of Christ-like love (Beasley-Murray 2000:302–305)
What God – Father, Son and Spirit – is by nature, we are by grace and participation. In both Colossians and John, indwelling was a key concept in their respective doctrine of Theosis

Summary

Introduction

Read online: Scan this QR code with your smart phone or mobile device to read online. The language between the Pauline and Johannine traditions may be different, their concepts and themes of indwelling and participation are similar and include both sonship and the indwelling of believers, which are indicative of Theosis (Collins 2010:46–48). Both imitation and participation, here and elsewhere in the Pauline tradition, are modelled and rooted in Christ’s image and the death and resurrection, respectively, and are characteristic of the language of deification and Theosis (Collins 2010:43–45).

Results

Conclusion