The doctrine of theosis potential a salvation that's the deification of the stored. The kept really develop into God. This strange doctrine lies on the middle of Nicholas of Cusa's (1401-1464) mystical metaphysics. it's the following tested for the 1st time as a subject in its personal correct, in addition to its implications for Cusanus's doctrine of God, his theological anthropology, and his epistemology. Nancy Hudson opens her booklet with a old creation of the time period "theosis" from its roots within the Greek fathers (Gregory of Nyssa and Maximus the Confessor) to its mature improvement in Pseudo-Dionysius. The interdependent activities of divine self-manifestation and divine secret, immanence and transcendence, are awarded because the dynamic nexus out of which theosis arises. Divine self-manifestation is explored as either a prerequisite and a style of theosis. The detrimental theology that effects from divine secret highlights the restrictions of human cause in addition to the human mind's strength for being just like God. The Christological personality of theosis is located in Nicholas of Cusa's doctrine of Christ as the note of God, his figuring out of the ascent of the mind to divine knowledge, and his suggestion of divine sonship. Nicholas of Cusa's emphasis on the mind in salvation is debatable since it seems to be to privilege the brain over the physique, undermine the goodness of construction, and forget about the position of repentance from sin in salvation. briefly, Nicholas of Cusa's doctrine of theosis unearths the powerful impact of Greek philosophy. At factor is his orthodoxy and even if he replaces Christian doctrine with Greek notion, whereas holding in basic terms the language of Christian theology. The thorough research of theosis during this ebook unearths that Nicholas of Cusa does certainly stick to culture, although it is the culture of the japanese church.
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Extra info for Becoming God: The Doctrine of Theosis in Nicholas of Cusa
Although Maximus owed much of his understanding of Origen to Justinian, he had also read Origen’s own texts. See Hans Urs von Balthasar, Cosmic Liturgy: The Universe according to Maximus the Confessor, trans. , The Earlier Ambigua of Saint Maximus the Confessor and His Refutation of Origenism (Rome: Orbis Catholicus, Herder, 1955). 49 Even the substances of things did not preexist, but were created from nonbeing by an active God. Theosis, for Maximus, is therefore not a retrieval of a state that should never have been lost, but the fulfillment of a process that originated in God.
Although he is critical of “pagan philosophy,” Gregory is not hostile to it. Profane learning is correct in its assertions of the immortality of the soul and the existence of God. But its notions of the transmigration of the soul and of God’s materiality are mistaken. ” Nicholas of Cusa will later follow in Gregory’s footsteps, freely making use of Platonic concepts, yet never surrendering his Christianity. Gregory’s apophatic theology is one of the key parallels between the two thinkers. The process of drawing near to God is not an intellectual ascent composed of discriminating between true and false assertions.
4 592C, Luibheid, 52–53. 65. 4 592D, Luibheid, 53. 66. 4 592C, Luibheid, 53. 67. 1 393A, Luibheid, 201. theosis in the gre e k tradition grammatic skepticism would result. On the other hand, if, as PseudoDionysius seems to indicate, the attempt to know God is still a worthwhile pursuit, one might ask what knowledge the mind actually attains. If, before the mind is engulfed in the divine light where God cannot be named, naming has any validity at all, what is it that is named? If not to God, then to what do the names apply?
Becoming God: The Doctrine of Theosis in Nicholas of Cusa by Hudson