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Did word faith teaching on our becoming little gods take their doctrine from Rome's Catholicism? Here is the teachings of the Church of Rome that no one speaks of (except those who are word faith) “For the Son of God became man so that we might become God.' 'The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods.' " ("Catechism of the Catholic Church 1: 2: 2: 3: 1: 1: 459-460." The Holy See. The Holy See, n.d. Web. 22 Aug. 2014.) "Do not forget that you, in a very special way, can and must say that you not only belong to Christ but that 'you have become Christ'!" (Pope John Paul II. "Vita Consecrata." The Holy See. The Holy See, 25 Mar. 1996. Web. 29 Aug. 2014.) The pope -John Paul II denied Biblical doctrine says we are mostly good not most are not sinful, he spoke like a secularist humanist who does not read the Bible divinization in the writings of the Church Fathers is attributed In the second century, Irenaeus , bishop of Lyons (c. 130–202) said that God had "become what we are, that He might bring us to be even what He is Himself." He added: Do we cast blame on him [God] because we were not made gods from the beginning, but were at first created merely as men, and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, he declares, "I have said, Ye are gods; and all of you are sons of the Most High." ... For it was necessary at first that nature be exhibited, then after that what was mortal would be conquered and swallowed up in immortality . [3] At about the same time, Clement of Alexandria (c. 150–215), wrote: "Yea, I say, the Word of God became a man so that you might learn from a man how to become a god."cClement further stated that "[i]f one knows himself, he will know God, and knowing God will become like God. . . . His is beauty, true beauty, for it is God, and that man becomes a god, since God wills it. So Heraclitus was right when he said, 'Men are gods, and gods are men.'"Clement of Alexandria also stated that "he who obeys the Lord and follows the prophecy given through him ... becomes a god while still moving about in the flesh." this clearly is the paganism that was originally in Rome.Divinization in the writings of the Church Fathers . Justin Martyr (c. 100-165) He insisted that in the beginning "[Men] were made like God, free from suffering and death, provided that they kept His commandments, and were deemed deserving of the name of His sons, and yet they, becoming like Adam and Eve, work out death for themselves; let the interpretation of the Psalm be held just as you wish, yet thereby it is demonstrated that all men are deemed worthy of becoming "gods," and of having power to become sons of the Highest." [Primary 7] Theophilus of Antioch (c. 120-190) "For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God..." [Primary 8] At about the same time, Clement of Alexandria (c. 150–215), wrote: "Yea, I say, the Word of God became a man so that you might learn from a man how to become a god." [4] Clement further stated that, "[ i]f one knows himself, he will know God, and knowing God will become like God. . . . His is beauty, true beauty, for it is God, and that man becomes a god, since God wills it. So Heraclitus was right when he said, 'Men are gods, and gods are men.'" [5] Clement of Alexandria also stated that "he who obeys the Lord and follows the prophecy given through him ... becomes a god while still moving about in the flesh." [6] Hippolytus of Rome (c. 170-235) "And you shall be a companion of the Deity, and a co-heir with Christ, no longer enslaved by lusts or passions, and never again wasted by disease. For you have become God: for whatever sufferings you underwent while being a man, these He gave to you, because you were of mortal mould, but whatever it is consistent with God to impart, these God has promised to bestow upon you, because you have been deified, and begotten unto immortality." [Primary 9] "If, therefore, man has become immortal, he will also be God. And if he is made God by water and the Holy Spirit after the regeneration of the laver he is found to be also joint-heir with Christ after the resurrection from the dead." [Primary 10] In the second century, Irenaeus , bishop of Lyons (c. 130–) said that God had "become what we are, that He might bring us to be even what He is Himself." Irenaeus (130-200) " 'For we cast blame upon [God], because we have not been made gods from the beginning, but at first merely men, then at length gods; although God has adopted this course out of His pure benevolence, that no one may impute to Him invidiousness or grudgingness he declares, "I have said, Ye are gods; and all of you are sons of the Most High." " "For it was necessary, at first, that nature should be exhibited; then, after that, that what was mortal should be conquered and swallowed up by immortality, and the corruptible by incorruptibility, and that man should be made after the image and likeness of God. " He added:“Do we cast blame on him [God] because we were not made gods from the beginning, but were at first created merely as men, and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, he declares, "I have said, Ye are gods; and all of you are sons of the Most High." ... For it was necessary at first that nature be exhibited, then after that what was mortal would be conquered and swallowed up in immortality. [3] Other references to divinization in the writings of the Church Fathers As this type of teaching was already in circulation Athanasius, bishop of Alexandria (c. 296–373), stated his belief in literal deification: "The Word was made flesh in order that we might be made gods. ... Just as the Lord, putting on the body, became a man, so also we men are both deified through his flesh, and henceforth inherit everlasting life." [8] Athanasius also stated: "For the Son of God became man so that we might become God." [9][10] "Therefore He was not man, and then became God, but He was God, and then became man, and that to deify us"[Primary 11] "for as the Lord, putting on the body, became man, so we men are deified by the Word as being taken to Him through His flesh." [Primary 12] "For He was made man that we might be made God." [Primary 13] Gregory of Nyssa (c. 335-395) "Since the God who was manifested infused Himself into perishable humanity for this purpose, viz. that by this communion with Deity mankind might at the same time be deified, for this end it is that, by dispensation of His grace, He disseminated Himself in every believer." [Primary 14] "For just as He in Himself assimilated His own human nature to the power of the Godhead, being a part of the common nature, but not being subject to the inclination to sin which is in that nature (for it says: "He did no sin, nor was deceit found in his mouth), so, also, will He lead each person to union with the Godhead if they do nothing unworthy of union with the Divine ." [Primary 15]’ ‘ Gregory of Nazianzus implores humankind to "become gods for (God's) sake, since (God) became man for our sake ."[citation needed]. he stated the mediator " pleads even now as Man for my salvation; for He continues to wear the Body which He assumed, until He make me God by the power of His Incarnation." [14] "Through the medium of the mind he had dealings with the flesh, being made that God on earth, which is Man: Man and God blended. They became a single whole, the stronger side predominating, in order that I might be made God to the same extent that he was made man." [15] "Nothing in theosis is the product of human nature, for nature cannot comprehend God. It is only the mercy of God that has the capacity to endow theosis unto the existing... In theosis, man (the image of God) becomes likened to God, he rejoices in all the plenitude that does not belong to him by nature, because the grace of the Spirit triumphs within him, and because God acts in him ." [12] Cyril of Alexandria Church Father, and Patriarch of Alexandria from 412 to 444. Known for his decisive role in the Christological controversies, his opposition to Nestorius, that deposed him, and advocating the title Theotokos for Mary and presiding at the Council of Ephesus in 431. Said "For we too are sons and gods by grace, and we have surely been brought to this wonderful and supernatural dignity since we have the Only Begotten Word of God dwelling within us." [13] This divinization (theosis) found in Roman Catholic teaching is found in the Catechism of the Catholic Church: The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods ." [Primary 17] Augustine of Hippo (354–430) said: "But he himself that justifies also deifies, for by justifying he makes sons of God. 'For he has given them power to become the sons of God' [referring to John 1:12]. If then we have been made sons of god, we have also been made gods."[11]"To make human beings gods," Augustine said, " He was made man who was God" (sermon 192.1.1). Augustine goes on to write that "[they] are not born of His Substance, that they should be the same as He, but that by favour they should come to Him... (ibid)". "'For He hath given them power to become the sons of God.' [John 1:12] If we have been made sons of God, we have also been made gods." [Primary 16] There is no such thing as gods for humanity, there are only false gods because there is only one true God, singular. This term of “the son of God” is a reference to deity, making him Jesus, unique among HUMANITY.” John 3:18 tells us we are not condemned; but he who does not believe is condemned already, because he has not believed in the name of the only begotten Son of God.” The term is always used of one person only – Jesus, not us. The son who came from heaven not a Man WHO BEOMES A god. God has sent His only begotten Son into the world, that we might live through Him.” 1 John 4:9, if we are gods made like Jesus we would live though ourselves. 1 John 5:20-21 “we know that the Son of God has come and has given us an understanding , that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life. Little children, keep yourselves from idols. Amen. If you don’t understand Jesus being unique as the son of God, and call yourself as a son would be classified as idolatry, you made of yourself an idol. 1 John 3:2For “now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him , for we shall see Him as He is.”We will see the glory he always had than we are transformed to be ‘like him’( not exact likeness, but having a similarity, not meaning sameness) but having eternal life which is the outcome of our salvation. Theosis! Theosis is not restoring people to their state before the Fall of Adam and Eve, because Christ united the human and divine nature in his person, he made it possible for all to have closer fellowship with God than Adam and Eve initially experienced in the Garden of Eden. Teaching that people can become more like God than Adam and Eve were before their fall. This False PAGAN CONCEPT was found throughout the church for centuries up until today. The teaching of deification or theosis in Eastern Orthodoxy refers to the attainment of likeness of God, union with God or reconciliation with God. A mystical merge. This deification has three stages in its process of transformation: katharsis, theoria , theosis. Theosis as such is the goal, it is the purpose of life, and it is considered achievable only through a synergy (or cooperation) between humans' activities and God's uncreated energies (or operations). [18][19] Theosis is an important concept in Eastern Orthodox theology deriving from the fact that Eastern Orthodox theology is of an explicitly mystical character. Theology in the Eastern Orthodox Church is what is derived from saints or mystics of the tradition, and Eastern Orthodoxy considers that "no one who does not follow the path of union with God can be a theologian." [20] Deification (Greek theosis) is for Orthodoxy the goal of every Christian. Man, according to the Bible, is 'made in the image and likeness of God.' ... therefore -It is possible for man to become like God, to become deified, to become god by grace. They is based this on a number of passages in both Old and NewT (e.g. Ps. 82 (81).6; II Peter 1.4), and it is essentially the teaching both of St Paul, though he tends to use the language of filial adoption (cf. Rom. 8.9—17; Gal. 4.5—7), and the Fourth Gospel (cf. 17.21—23). There are some Eastern Orthodox ‘theologians’ that say that Jesus would have become incarnate for this reason even if Adam and Eve had not sinned. This they claim is gods intention for us. Icon of The Ladder of Divine Ascent (the steps toward theosis as described by St. John Climacus) showing monks ascending (and falling from) the ladder to Jesus, Saint Catherine's Monastery . Main article: Theosis (Eastern Orthodox theology)
p.2 The Heresy of human gods found among the false religions and cults |
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